BX  7323    .J37  1886 
Jarrel,  W.   A.  1849-1927. 
"The  gospel  in  water,"  or 
Campbellism 


Digitized  by 

tlie  Internet  Arcliive 

in  2014 

https://arcliive.org/details/gospelinwaterorcOOjarr 


REV.  W.  A.  [ARREL. 


'tHE  GOSPEL  IN  WATER." 


V 

JUL  1929 


CAMPBELLISmo.o.s..j 


EXPOSITION  AND  EEFUTATION  OF  CAMPBELLISM,  AND 
AN  EXPOSITION  AND  A  VINDICATION  OF  THE 
GOSPEL  AND  THE  NEW  TESTAMENT 
CHUKCH. 


By  EEV.  W.  a.  JARREL, 


"For  by  grace  are  ye  saved  through  faith;  and  that  not  of  yourselves:  It  is  the 
gift  of  God:  not  of  works. "—CHRIST,  through  Paul.  Eph.  2:  8,  9. 

"But  though  we,  or  an  angelfrom  heaven,  preach  any  other  gespel  unto  you 
than  that  which  we  have  preached  unto  you,  iet  liimbe  accursed."— Gal.  1:  8. 


For  sale  by  GRAVES  &  MAHAFFY, 
Publishers  and  Printers, 

356  Main  Street,      Memphis,  Tcnn. 


Entered  According  to  Act  of  Congress,  in  the  year  1886,  by 

REV.  W.  A.  JARREL, 
in  the  oflSce  of  the  Librarian  of  Congress,  at  Washington. 

All  rights  reserved. 


introduction: 


Alexander  Campbell  wrote  :  "I  am  bold,  therefore, 
to  affirm,  that  every  one  who,  in  the  belief  of  what 
the  Apostle  spoke,  was  immersed,  did,  in  the  very  in- 
stant in  which  he  was  put  under  the  water  receive  the 
forgiveness  of  his  sins  and  the  gift  of  the  Holy  Spirit. 
If  so,  then  who  will  not  concur  with  me  in  saying  that 
Christian  immersion  is  the  gospel  in  Avater." — Chris- 
tian Baptist,  p.  417.  As  this  is  the  summum  bonum 
of  Campbelliam  it  stands  as  the  title  to  this  book. 

That  there  are  Christian  people  in  Campbellite 
churches  the  author  rejoices  to  know. 

But  this  is  due  to  the  gospel  as  preached  by  other 
than  Campbellites,  as  to  the  gospel  as  preached  by 
only  a  very  few  preachers,  who,  though  among  Camp- 
bellites, are  not  of  them,  or,  to  reading  the  Bible  or 
the  gospel  in  some  other  non-Campbellite  book.  The 
comparatively  few  Christians  who  are  in  Campbellite 
churches  ought  to  immediately  withdraw  from  them 
and  enter  the  New  Testament  Church. 

Campbellism,  in  its  fundamentals,  is,  to-day,  as  anti- 
scriptural  as  it  was  in  the  days  of  A.  Campbell. 


iv 


INTRODUCTION. 


Though  the  author  has  written  this  book  in  only 
pity  and  love  he  is  certain  that  the  Campbellite  pulpit 
and  the  Campbellite  press  and  some  of  the  Campbell- 
ite laymen,  will  find  the  dictionaries  unable  to  supply 
them  with  terms  of  denunciation.  He  can  but  reply: 
"Am  I  therefore  your  enemy,  because  I  tell  you  the 
truth?"  "For  if  I  yet  pleased  men,  I  should  not  be 
the  servant  of  Christ."— Gal.  4:16;  1:10. 

Campbellism,  having  no  Scriptural  support,  adopts 
denunciation.  All  who  have  exposed  Campbellism 
have  suffered  denunciatory  persecution.  Dr.  Jeter, 
for  exposing  Campbellism,  was  thus  denounced  by  A. 
Campbell:  "There  are  not  a  few  things  in  science, 
learning,  and  in  religion,  which  Mr.  Jeter  will  not  un- 
derstand till  he  get  another  head  or  heart.  We  are, 
indeed,  sorry  for  his  sake,  that  we  cannot  create  the 
one  or  the  other."  "He  has  too  recklessly  dealt  in 
assertions,  and  even  criticisms,  for  which  he  is  not 
qualified, either  by  nature,  by  grace,  or  by  education." 
"Judge  of  the  fidelity,  honesty,  or  capacity  of  Mr. 
Jeter." — Campbellism  Re-Examined,  pp.  7,  9. 

As  to  Dr.  A.  P.  Williams'  Book  on  Campbellism, 
Mr.  Lard  wrote  :  "Allow  me  to  warn  all  our  brethren 
against  either  buying  or  reading  a  certain  cold,  mean 
book  purported  to  have  been  written  by  one  A.  P. 


INTRODUCTION. 


V 


Williams,  of  Missouri.  It  is  a  sin  to  encourage  the 
book,  and  no  credit  to  any  one  to  notice  the  man." — 
Ray-Lucas  Debate,  p.  225. 

Not  having  time  to  count  the  denunciations  and  vul- 
garisms in  Hand's  so-called  reply  to  Dr.  Ray,  I  quote 
from  another  revie\yer  of  it:  "The  word  falsehood, 
false  or  falsely  is  used  54  times.  The  word  lie  or  liar 
is  used  10  times.  And  then  many  of  the  following 
classic  (  ! )  expressions  have  been  often  repeated  : 
'Virus  of  vindictive  misrepresentation,'  'enormity  of 
his  iniquity,'  'slanderous  thing,'  'monstrosity,'  'iniqui- 
tous concern,'  .  .  .  'satanic  paternity,'  'the  devil's 
Text  Book,'  'unblushing  falsehoods,'  .  .  .'whopper,' 
.  .  .  'unmitigated  falsehoods  made  of  whole  cloth,' 
'base  slander,'  .  .  .  'buzzards'  glory,'  'carrion,'  'tit- 
bits of  carrion,'  'genuine  carrion,'  'choice  bits  of  car- 
rion,' 'rich  banquet  of  carrion,'  'as  basely  false  and 
slanderous  as  the  devil  could  desire," 'etc.  As  exam- 
ples, see  pp.  4,  5,  6,  11,  12,  13,  14,  78,  87,  245,  of 

Text  Book  Exposed.''  All  this  and  much  more  of 
the  same  kind,  in  a  volume  of  but  245  pages  ! 

In  my  hearing,  Mr.  T.  W.  Caskey,  a  leading  Camp- 
bellite  preacher,  publicly  denounced  the  "Text  Book" 
as  being  fuller  of  "lies"  than  any  book  he  "ever 
saw." 


vi 


INTRODUCTION. 


S:iid  the  Apostolic  Times :  ' '  The  right  way  to  deal 
with  Ray  is  to  exhibit  to  the  people,  where  he  makes 
a  noise,  the  meanness  of  his  character,  as  shown  by 
the  contents  of  his  book."  — Apost.  Times,  Nov.  18, 
1869 — quoted  in  Ray-Lucas  Debate,  p.  224. 

For  an  article,  in  The  Standard,  of  Chicago,  on 
Campbellism,  G.  S.  Bailey,  D.  D.,  was  denounced  by 
The  Standard,  of  Cincinnati. 

So  has  Prof.  Whitsitt,  of  the  Southern  Baptist  The- 
ological Seminary,  been  denounced,  by  Campbellites, 
for  proving  that  Campbellism  is  Mormonism. 

No  one  who,  by  voice  or  pen,  has  exposed  Camp- 
bellism, has  escaped  tliis  persecution. 

This  is  but  an  acknowledgment  that  Campbellism  is 
indefensible.  It  illustrates  that  "as  then  he  that  was 
born  after  the  flesh  persecuted  him  that  was  born 
after  the  Spirit." — Gal.  4:29.  May  we  have  the 
grace  to  pray:  "Father  forgive  them  ;  for  they  know 
not  what  they  do." — Luke  23  :34. 

This  book  is  not  designed  to  do  the  hopeles:<ly  blind 
any  good.  It  is  designed  for  seekers  after  the  truth 
and  to  give  Baptists  a  clearer,  more  comprehensive 
view  of  the  great  plan  of  salvation  and  of  the  poi- 
sonous nature  of  Romanism,  from  the  Pope  down  to 
the  most  obscure  Campbellite. 


INTRODUCTION. 


vii 


The  author  calls  especial  attention  to  the  book  as  not 
only  controversial ;  but  as  such  an  exposition  of  the 
law  and  the  gospel  as  is  adapted  to — under  the  bless- 
ings of  tne  Holy  Spirit,  to  "\Miom  it  is  committed — 
feed  the  Christian,  arouse  and  save  the  h^^pocrite,  con- 
vict the  sinner,  lead  him  to  Jesus  and  produce  gen- 
uine revivals. 

In  our  time  there  are  so  many — so-called — "evan- 
gelists" (God  forbid  that  the  author  should  reflect  on 
the  true  evangelists, )  whom  the  people  run  wild  after, 
who  preach  "only  believe,  only  believe," — not  preach- 
ing the  repentance  which  humbles  the  soul  at  the  foot 
of  the  throne  and  inepares  it  to  believe,  which  is  fill- 
ing our  churches  with  hypocrites,  and  which  is,  prac- 
tically, Campbellism  without  the  w\ater,  that  just  such 
a  book  as  this  is  sorely  needed. 

The  author  has  written  this  book  in  praj-er,  with  the 

feeling  that  he  *must  meet  the  Great  Judge.    To  the 

author,  its  writing  has  been  a  spiritual  feast  ;  often 

making  him  feel:  — 

"Airazing  grace  how  sweet  the  sound, 
That  saved  a  wretch  like  me,"  etc. 

Bible  quotations,  in  this  book,  are  nearly  all  from 

the  Revised  Version, 

With  prayer  that  this  book  be  a  blessing  to  Jiis  chil- 


viii  INTRODUCTION. 

dren,  to  the  Church,  to  many  Christians,  of  all  denom- 
inations and  to  the  world,  the  author  sends  it  on  its 
mission  of  love.  W.  A.  Jarrel. 

Dallas,  Texas,  Aug.,  1886. 


INDEX  AND  TABLE  OF  CONTENTS. 


CHAPTER  I. 

The  Campbellite  Chnrch  developed  out  of  Stonism. — p.  1 — 
2G.  Stonism  and  affusion  for  baptism. — p.  2.  Stonism  and 
infant  rantism.— p  3.  Infant  rantism  has  no  recoguition  at  the 
'•bar  of  Biblical  criticism." — p.  3.  Stonism  and  Church  gov- 
ernment.— p  4.  Stonism  and  baptismal  regeneration. — p.  o. 
Baptismal  regeneration  and  Presbj  tcrianism  — p.  5  -20  What 
is  baptismal  regeneration.  -  p.  11 — 13.  Infant  rantism  and  in- 
fant damnation.— p.  G,  7,  9,  14.  17.  Influence  of  Baptists  towards 
a  converted  Church  membership  and  a  pure  Christianity.— p. 
15—17.  Stonism  and  Campbellism  the  same.— Chapter  2,  p. 
33-34,  p.  21,  24 — 26.  Stonism  infidelity  upon  the  Deity  and  the 
Atonement.— p  21  —  24.  Part  the  Campbells  took  in  the  ori- 
gin of  the  Campbellite  Church.— p.  27—32. 

CHAPTER  II. 

Campbellism  began  as  did  Stonism. — p.  33,  34  Campbellism 
began  as  an  experiment  and  a  project.- p.  35  Campbellism 
began  with  infant  rantism,  the  foundation  of  the  Pedo-baptist 
temple,  "fruitless  speculations,''  etc. — p.  37,  38.  The  Camp- 
bellite Church  began  with  repudiating  and  scoffing  at  Bible  and 
other  benevolent  societies,  etc.— p.  38 — 17- 

CHAPTER  III. 

A.  CampbelFs  baptism.— p.  48,  49.  A.  Campbell  and  his  party 
never  Baptists,  but  only  apostate  Presbyterians. — p.  50,  51,  61, 
63.  A.  Campbell  and  his  sect  crept  into  the  Red  Stone  Associa- 
tion by  presenting  a  '-written  declaration  of"  faith,  which  they 
did  not  believe.— p  52-54.  The  Campbellite  Church  excluded 
from  Baptist  fellowship.— p.  54-60  Campbell  s  pretended  relish 
of  martyrdom. — p  63,  64 

CHAPTER  IV. 

Marriage  of  Stonism  to  Campbellism.— p.  65-67. 

CHAPTER  V. 

The  names  Campbellite  and  Campbellism  the  only  right 
names.— p.  68-91. 


X 


CONTENTS. 


CHAPTER  VI. 

The  Campbellite  Church  1800  years  too  young  to  be  regarded 
as  the  Church  of  Christ.-p.  92-96.  Date  of  the  birth  of  the 
Campbellite  (  hurch.— p.  92. 

CHAPTER  VII. 

The  Campbellite  Church  originated  in  the  wrong  geographi- 
cal location  to  be  regarded  as  the  Church  of  Christ. — p  97,  98. 

CHAPTER  VIII. 

Christianity,  having  done  without  the  Campbellite  Church, 
180U  years,  a  demonstration  that  it  is  no  benefit,  but  a  hin- 
drance to  (^'hristianity. — p. 99-10;?.  Campbellism  another  sect  add- 
ed to  the  babel  of  sectarian  confusion. — p.  100-103. 

CHAPTER  IX. 

The  Campbellite  Church  founded  upon  the  infidel  assump- 
tion upon  which  nearly  all  sects  are  founded — viz.,  the  harlotry 
of  the  Blessed  Bride  or  Churi  h  of  Christ.— p.  104-144.  What  is 
a  Chuich.— p.  104-110.  Diitinctiou  between  the  Church  and 
the  kingdom;  they  are  practically  oce.— p.  107-110.  There  is  no 
invisible  church.— p.  100,110.  Church  Succession.— p.  111-130. 
Denial  of  Succession  the  origin  of  sectarianism.— p.  132-136. 
Campbellites  llatly  contradict  Jesus  Christ. — p.  138-141.  A 
Campbell  regarded  as  the  Messiah.— p.  137-139,  especially,  p.l38. 

CHAPTER  X. 

The  Campbellite  position  refuted  as  to  when  the  gospel  was 
first  preached  and  as  to  w  hen  the  Church  was  organized  and  the 
kingdom  set  up.  What  is  the  gospel. -p.  140  -  145.  The  gospel 
preached  in  Old  Testament  times. — p.  14.5—148.  The  gospel 
preached  between  the  time  of  Christ's  birth  and  "Pentecost." — 
p.  148  159.  John's  and  Christ's  ministry  identically  the  gospel 
ministry  and  their  baptism  identically  Christian. — p.  148-159. 
Objections  vs.  the  baptism  of  Johu  being  Christian  baptism  -  p. 
150-155,  158.  The  New  Testament  records  the  gospel,  under  the 
New  Age,  as  beginning  with  John's  ministrj'. — p.  159-162. 
Christ  preached  the  gospel. --p.  162-106.  Objections.— p.  165-166. 
The  kingdom  and  the  Church  set  up  before-'Pentecost." — p.  166- 
174.  Objection.— p.  173,  174.  When  the  kingdom  and  the  church 
were  set  up. — p.  174-184, 188-191.  Church  meetings  before  Pen- 
tecost.-p.  101-197.  Objections. -p.  179-181.  198-213.  Acts  2 
proves  that  "Pentecost"  found  the  Church  already  existing. — p. 
213-216. 

CHAPTER  XI. 
Campbellism  rejects  the  teaching  of  the  Bible  upon  human 


CONTEXTS. 


xi 


depravity.  Definition  of  total  depravity.— p.  21S-220.  Camp- 
bellite  denial  of  their  doctrine. — p.  220.  Inhierited  depravity  — 
p.  221-2G0.  Answer  to  objection  from  "of  sucli  is  the  kingdom  of 
heaven,"'  etc. — p.  245-248.  Answer  to  objection  from  tlie  Prodi- 
gal Son. — p.  2.52.  Answer  to  objection  from  "we  are  also  his  off- 
spring.'"-p.  252-2G0.    Depravity  total.— p  24S-273. 

CHAPTER  XII. 

The  Romish  doctrine  of  baptismal  regeneration  a  fnndamental 
doctrine  of  Campbellism. — p.  274-295.  "a.  Campbell  taught  bap- 
tismal regeneration.— p.  274-278.  B.  W.  Stone  tanght  baptismal 
regeneration,  p.  279.  A.  Campbell's  followers  teach  baptismal 
regeneration.- p.  279-295.  Campbellism  teaches  that  bajjtism 
changes  children  of  Satan  into  children  of  God.  p.  283-284. 
Campbellism  teaches  that  all  sane  persons  who  are  of  an  age  to 
believe  and  who  die  uubaptized  will  be  damned.— p  284-289. 
Campbellites  afraid  of  their  own  doctrine,  and  attempting  to 
evade  it.— p.  28G-287.  Campbellites,  to  save  persons  from  their 
sins,  baptizing  them  when  so  near  dead  as  to  not  know  what  was 
being  done  to  them.— p.  289.  Campbellite  pouring  for  baptizing, 
to  save  the  dying. — p.  289-290  Campbellites  attempting  to  deny 
they  teach  baptismal  regeneration,  by  saying  they  believe  in 
faith  and  repentance  with  baptisni. — p.  291-294. 

CHAPTER  XIII. 

Baptismal  regeneration  not  in  the  Bible.  Faith  only  saves 
penitent  sinners  :  design  and  symbolism  of  baptism.  -  ji.  290,  etc, 
Harmony  and  meaning  of  Paul  and  James  on  justification. — p. 
305-318.  Objection  from  passing  around  the  walls  of  Jerico  and 
Naaman's  dipping  seven  times  in  Jor  Jan,  etc. — p  318-323.  Ob- 
jection that  justification  by  faith  only  excludes  the  '■blood."  re- 
pentance, etc.— p.  327-329.  Objection  from  putting  on  Christ  in 
baptism.— p  343-344.  Objection  from  confession  into  salvation. 
— p.  346.  Objection,  that  Paul  in  speaking  the  "word  of  the 
Lord"  to  the  jailor  told  him  to  be  baptized  to  be  saved.— p.  354. 
Objection  that  baptism  is  not  "works"  because  an  act  of  faith. — 
p.  362-363.  AVhat  "works"  mean.— 356-359.  Justified  without 
works. — 3.56-363.  Baptism  onh/  a  symbol. — 367-308.  Inconsisten- 
cy of  Campbellites  on  the  symbolism  of  the  ordinances. — p.  369- 
370.  Zwingli  the  only  consistent  leader  of  the  "Reformation"'  as 
to  the  .symbolism  of  the  ordinances. — p.  371.  Only  Baptists  are 
Scriptural  as  to  the  symbolism  of  the  ordinances  — p.  370-371. 
Campbellism  is  Romanism  in  literalizing  the  design  of  baptism. 
—  p.  369-370.  Campbellite  objection  from  Rom.  6:17.— p.  372- 
374.  Meaning  of  baptism  into  Christ,  into  the  Trinity,  into  repen- 
tance, into  remission,  etc,  etc.— p.  379-385.    What  born  of  water 


xii 


CONTENTS. 


m.-:ins.— p.  385-387,  409-410,  Saved  hy  water  and  baptism  '-the 
answer  of  a  good  conscience." — p.  387-391.  Baptism  -'for  the  re- 
misjion  of  sius."' — p.  392-403.  Baptism  did  not  save  Corneliiu 
and  his  house.— p  403-404.  "He  tha-t  l*elieveth  and  is  baptized 
shall  be  saved."— p.  404-409. 

CHAPTER  XIV. 

Self-condemning  inconsistencies  and  absurdities  of  the  Camp-  , 
bellite  baptismal  regeneration  plan  of  salvation.  It  presents  God 
as  whimsical ;  is  an  attempt  to  hold  to  salvation  by  both  faith  and 
works;  is  a  plan  of  salvation  which  loaves  all  Baptists,  the  found- 
er of  the  Campbellite  Church  aud  the  first  Campbellite  preachers 
and  thousands  of  Campbellites  to  be  damned;  Campi)ellites  dare 
not  affirm  the  consequences  of  their  own  doctrine;  Campbellites 
teach  that  it  is  right  to  commune  with  children  of  Satan;  Camp- 
bellites hold  to  niiiny  plans  of  salvation.— p.  412-424.  Campbell- 
ism  originated  the  doctrine  of  pi  nance.— 423  The  same  law  of 
pardon,  etc.,  for  both  the  alien  and  the  Christian,  -  p.  418-433. 
Objection  from  Simon,  the  Sorcerer,  and  he  shown  to  have  been 
only  a  hypocrite.— p.  420-422. 

CHAPTER  XV. 

Campbellism  denies  that  the  Holy  Spirit  regenerates,  "bears 
witness"  and  sanctifies  — p.  424-438. 

CHAPTER  XVI. 

Both  science  and  the  Scriptures  condemn  Campbellism  upon 
the  operations  of  the  Holy  Spirit.— p.  4'^8-47().  Testimony 
through  "feelings"  that  we  are  Christians— "heart-felt  relig- 
ion."—p.  438-442.  Testimony  of  ^lili,  Hamilton  and  McCosh.  - 
p.  438-442.  Baptists  do  not  t/'ach  Mint  the  Spirit  converts  without 
the  word.— p  464.  Campbellite  ohjection.^.  -  p.  447-449;  403-465; 
455.  Campbellites  deny  that  devils  dwell  in  and  lead  sinners. — 
p  455,  456.  Devils  are  personal,  dwell  on  the  earth  and  in  sin- 
ners.— p  451-450.  Sin  of  the  Church  in  not  depending  on  the 
Spirit  for  revivals. — p.  471. 

CHAPTER  XVII. 

Campbellism  repudiates  the  Scriptural  nature  aud  the  order  of 
regeneration,  repentance  and  faith.— p.  477-505.  What  regeneft- 
ation  is.— p.  477-479.  (  arapbellites  atllrm  regeneration  is  bap- 
tism, that  it  does  not  change  our  nature.— p.  479  Campbellites 
deny  Scriptural  repentance.— p.  479-485.  Distinction  between 
"Godly  sorrow"  and  repentance. -p.  482-483.  The  repentance 
of  .Judas  not  Scriptural  repen  ance.— p.  482.  The  "new  man"  and 
not  the  "old  man  '  repents,  p  480-485.  Campbellites  deny 
Scriptural  faith  and  know  only  the  faith  which  demons  have.— p. 


CONTENTS.  Xlll 

485-4S7.  Scriptural  faith  the  act  of  only  the  "new  man,"  of 
love,  of  the  power  and  the  work  of  God,  begotten  of  God,  etc  , 
and  the  "gift  of  God.  —p.  487-495.  "That,"  of  Eph.  2:8,  refers 
to  "■faith."— p.  490-492.  Campbellite  faith  is  Haekdism  in  relig- 
ion.—p.  489.  Difference  between  Scriptural  and  Campbellite 
faith. — p.  492-495  Regeneration  precedes  i  epentance  and  faith ; 
and  repentance  precedes  faith.— p.  495-505.  Campbellite  objec- 
tions.—p.  500-505;  508-511. 

CHAPTER  XVIII. 
Passivity  and  activity  in  regeneration,  in  the  new  birth  and 
in  repentance  and  faith.— p.  505-508.  Distinction  between  regen- 
eration and  the  new  birth.— p.  506-507 ;  509.  t 
CHAPTER  XIX. 

Campbellism  has  the  work  of  salvation  "backwards."— p.  508- 
511. 

CHAPTER  XX. 
The  universal  and  the  particular  gospel  call  and  the  operations 
of  the  Holy  Spirit.— 512-514. 

CHAPTER  XXI. 

Campbellism  is  Guiteauism  and  infidelity  upon  the  sinner's  re- 
sponsibility and  the  mysteries  of  grace.— p.  512-.524.  Free  will, 
divine  Sovereignty  and  moral  responsibility;  Election;  Camp- 
bellite and  infidel  objections.  — p.  512-524. 

CHAPTER  XXII. 

Campbellism  opposed  to  sorrow  for  sin  and  to  the  sinner  pray- 
ing.—p  525-529.    The  "mourners'  bench  " 

CHAPTER  XXIII. 

Campbellites  scoff  at  praying  for  sinners — the  "mourners' 
bench,''  etc. — p.  529-532;  595-599.  Final  preservation  of  the 
saints  incidentally  introduced  and  proved.— p.  530-531. 

CHAPTER  XXIV. 

Heterodoxy  of  Campbellites  as  to  the  Deity  and  the  Atonement 
of  Jesus  Christ.— p.  532-538. 

CHAPTER  XXV. 

Campbellism  a  strong  compound  of  the  heathen  doctrine  of 
transmigration  of  souls  and  of  Spiritism.— p.  438-539. 


t  As  the  same  subject  incldentany  appears  In  dUfereat  chapters,  references  are 
in  the  Index  accordingly. 


xiv 


CONTENTS. 


CHAPTER  XXVI. 

Campbellism  ridicules  and  scoffs  at  the  Scriptural  doctrine  of 
the  call  to  the  ministry. -p.  540-548.  This  call  clearly  vindica- 
ted.— p.  540-548.  A  greatneed  of  our  time  isto  have  this  subject 
impressed  upon  the  hearts  of  our  churches.— p.  544,  547.  Moderu 
evangelism  and  Church  order.— p.  547. 

CHAPTER  XXVII. 

In  principle,  Campbellism  is  Romanism  in  Church  government. 
— p.  549-554.  Scriptural  Churches  congregational — a  free  peo- 
ple.-p  550-564. 

CHAPTER  XXVIII. 

Campbellism  anti-Scriptural  upon  the  plurality  of  elders,  etc. 
— p.  555-560.  A  non-preaching  ruling  elder,  unknown  to  the 
New  Testament  and  his  office  the  invention  of  .John  Calvin. — p. 
556-558.  The  only  New  Testament  permanent  Church  offiees.— p. 
566. 

CHAPTER  XXIX. 

Campbellism  a  nest  and  cage  of  heresies  and  an  ecclesiasti- 
cal pirate.— p.  661-571.  Creeds,  their  use  and  abuse  —p.  663-566. 
With  Baptists  the  Bible  the  only  rule  of  faith  and  practice  —p. 
563  666  Who  are  the  creed-haters.— p.  561.  Why  creeds  are 
hated. -p  567-568.  (^ampbellism  a  refuge  and  nest  of  heretics  — 
p.  568.  The  Utopian  and  anti-Scriptural  plan  of  (JampbelHsm 
upon  Christian  union.— p  568-571,  693,  600-603. 

CHAPTER  XXX. 

Campbellism  foolish  and  anti-Scriptural  upon  Church  author- 
ity and  communion,  -  p.  671-676.  The  Church  the  custodian  of 
the  terms  of  Church  membership  and  of  communion ;  to  receive 
and  exclude  members,  etc..  etc.  — p  571-676.  The  only  condition 
of  communion  not  baptism  but  an  orderly  Church  membership. 
— p  576. 

CHAPTER  XXXI. 

Campbellism  anti-Scriptural  in  teaching  that  the  Scriptures 
require  every  Sabbath  communion  — p  577-682. 

CHAPTER  XXXII. 

Campbellism  to  a  great  extent  Mormonism;  and  Mormonism 
a  sprout  of  Campbellism  -  p.  582-591.  Campbellite  concessions 
as  to  the  likeness  of  Campbellism  to  Mormonism  -  p  690-691. 
Campbellites  acknowledge  that  Campbellism  is  more  like  Mor- 
monism than  like  Baptist  doctrine,  and,  that  the  Mormons  teach 
the  plan  of  salvation  —  p.  691. 


CONTENTS. 


XV 


CHAPTER  XXXIII. 

Campbellism  condemned  by  its  fruits. — p  602-603.  Camp- 
bellism  a  confessed  failure  and  a  source  of  corruption.— p.  695- 
603. 

CHAPTER  XXXIV. 

A.  Campbell,  before  his  death,  renounced  Campbellism. — p. 
603,  etc. 


CHAPTER  I. 


THE  HISTORY  OF  THE  ORIGIN  OF  THE  CAMPBELLITE 
CHURCH, 

Section  I.  The  CampbelUte  Church  icas  developed 
out  of  Stonism.  t 

Barton  "W.  Stone  was  born  "near  Port  Tobacco,  in 
the  State  of  jNlaryland,  Decemlicr  24,  1772." — Works 
of  B.  W.  Stone,  by  Eld,  James  M,  Mathes,  (a  lead- 
ing Campbcllite  writer  and  preacher)  p.  9.  In  1798, 
Barton  AY.  Stone,  in  Kentucky,  was  ordained  a 
preacher  in  the  Presbyterian  Church.  He  was  then 
skeptical  on  some  of  the  great  doctrines  of  the  Bible. 
In  1803  the  Sjaiod  of  Lexington,  Ky.,  excluded  Mr. 
Stone  for  some  of  his  notions,  Mr.  Stone  then 
formed  a  party,  and  claimed  that  it  was  a  Cluirch  of 
Christ.  This  he  organized,  and  changed  from  one 
thing  to  another,  abandoning  some  false  doctrines  and 
taking  up  others.  Mr.  Stone  died  in  Hannibal,  Mo., 
Nov.  9,  1844.  Let  us  notice  some  things  in  the 
history  of  Stonism. — Idem  pp.  17,  19,  33. 

First.    Stonism  was  a  conglomeration  of  Romanism. 

t  Befoie  reading  this  book  the  reader  is  earnestly  requested  to 
read  the  '■Introduction,''  also  to  turn  to  chapter  V,  on  the 
••name"  for  the  church,  in  which  he  will  see  my  justification  for 
using  the  words,  "Campbellite"  and  ••Campbeliism."' 


2 


ORIGIN  OF  THP: 


Having  originated  from  the  Romish  Church,  the  Pres- 
byterian Church  inherited  some  fundamental  Romish 
errors.  These  B.  W.  Stone  received  from  Presby- 
terianism.  Some  of  these  errors  are  the  foHowing  : 
1.  Affusion  in  the  2)lace  of  baptism.  The  Romish 
Church  substituted  affusion  for  baptism.  John  Calvin, 
who  was  the  principal  originator  of  the  Presbyterian 
Church,  wrote  :  "Whether  the  person  who  is  baptized 
be  wholly  immersed,  and  whether  thrice  or  once,  or 
whether  water  be  only  poured  or  sprinkled  upon  him, 
is  of  no  importance  ;  Churches  ought  to  be  left  at 
liberty  in  this  respect,  to  act  according  to  the  difference 
of  countries.  The  very  word  baptize,  however, 
signifies  to  immerse,  and  it  is  certain  that  immersion 
was  the  practice  of  the  ancient  Church." — Insl.  of  the 
Chr.  Helig.  vol.  2,  p.  491,  published  by  the  Presb. 
Board  of  Publication.  Calvin,  having  learned  from 
the  Romish  Church  to  thus  change  God's  Word, 
taught  the  Presbyterian  Church  to  do  so.  B.  W. 
Stone  thus  inherited  affusion  for  baptism.  Mathes 
says :  "Sometime  after  the  new  organization  had 
been  inaugurated  he — Stone — became  dissatisfied  with 
'Infant  Sprinkling.'  The  brethren,  elders,  and 
deacons,  came  together  on  this  subject ;  for  we  had 
agreed  previously  with  one  another  to  act  in  concert, 
and  not  to  adventure  on  any  new  thing  without  advice 
from  one  another.  At  this  meeting  we  took  up  the 
matter  in  a  brotherly  spirit,  and  concluded  that  every 
brother  and  S'ster  should  act  freely.    .    .    .  Now 


CAMPBELLITE  CHURCH. 


3 


the  question  arose,  who  will  baptize  us.  The  Baptists 
would  not,  except  we  united  with  them  ;  and  there 
were  no  elders  among  us  who  had  been  immersed 
It  was  finally  concluded  among  us,  that  if  we  Avere 
authorized  to  preach,  we  were  also  authorized  to 
baptize.  The  work  then  commenced,  and  preachers 
baptized  one  another,  and  crowds  came  and  were  also 
baptized.  My  congregations  very  generally  submitted 
to  it,  and  it  soon  became  general." — Mathes' Life  of 
B.  W.  Stone,  p.  27.  See  also  Purviance  anclB.  W. 
Stone. 

2.  Infant  Baptism  inherited  by  Stone  from  the  Pres- 
byterian Church.  Says  ^^eander  :  "It  is  in  the  highest 
degree  probable  .  .  .  that  the  practice  of  infant 
baptism  was  unknown"  in  the  Apostolic  Churches. — 
Planting  and  Training  of  the  Chr.  Church,  p.  162. 
So  say  historians  and  Biblical  scholars  of  all  creeds. 
The  late  eminent  scholar.  Prof.  H.  B.  Hackett,  wrote: 
"We  are  authorized  to  say  that  the  opinion  that 
Infant  Baptism  has  any  legitimate  sanction  from  any 
passage  in  the  New  Testament  is  no  longer  tenable  at 
the  bar  of  Biblical  criticism." — Infant  Baptism,  by 
Chase,  p.  78.  The  Romish  Church  relies,  not  on 
Scripture  for  infant  baptism,  but  on  its  assumed  right 
to  originate  and  change  the  ordinances.  Says  Dollin- 
ger,  the  Romish  histoi'ian  :  "There  is  no  proof  or  hint 
in  the  New  Testament  that  the  Apostles  baptized 
infants  or  ordered  them  to  be  baptized." — First  Age  of 
the  Church,  p.  318,  319. 


4 


ORIGIN  or  THE 


In  a  Doc.  Cat.,  approved  by  Archbishop  Hughes, 
written  by  "Rev.  Stephen  Keenan,"  we  read;  "It 
does  not  appear  from  Scripture  that  even  one  infant 
was  ever  baptized."  The  last  quotation  which  I  have 
made  from  the  Life  of  B.  W.  Stone  shows  that  while 
a  Presbyterian  he  believed  in  infant rantism.  He  had 
inherited  it  fi'om  the  Presbyterian  Church.  We  know 
that  the  Presbyterian  Church  inherited  it  from  the 
Romish. 

3.  Presbyterian  Church  Government. — Inheritedhy 
iStone  from  the  Presbyterian  OJnirch.  If  anything  is 
settled  by  history  and  the  Bible,  it  is  that  the  Presby- 
terian Church  government  was  unknown  to  the  first 
century.  By  changing  the  Romish  Church  govern- 
ment, so  as  to  leave  it  about  half  way  between  the 
Church  government  of  the  Bible  and  that  of  Roman- 
ism, Calvin  originated  the  Presbyterian  Church  gov- 
ernment. Mathes  says:  "As  they" — the  church  of 
Stone,  "proceeded  in  the  investigation  of  the  sub- 
ject they  soon  found  that  there  was  neither  precept 
nor  example  in  the  New  Testament  for  such  confedera- 
cies as  modern  Church  Sessions,  Presbyteries,  Synods, 
General  Assemblies,  etc.  Hence  they  concluded  that 
while  they  continued  in  the  connection  in  which  they 
stood,  they  were  off  from  the  foundation  of  the  apos- 
tles and  the  Prophets." — Idem  p.  25.  But,  in  prin- 
ciple and  practice,  Stonism  retained  the  Presbyterian 
Church  government.  Against  the  church  governing  its 
own  affairs,  Stone  says  :  "The  majority  of  ourcongre- 


CAMPBELL ITE  CHTRCH. 


5 


gations  are  composed  of  women,  boys," — a  high  com- 
pliment to  his  mother  and  wife — "and  girls,  and  of 
many  othei's  who  have  recently  professed  faith  in 
Christ.  Before  such  a  tribunal  a  case  could  not  with 
safety  be  tried." — Idem,  2).  324.  On  p.  325,  he  fa- 
vors a  board  of  "elders"  to  attend  to  all  the  govern- 
ment of  the  Church.  See  chapter  30,  of  this  book, 
for  refutation  of  this  notion. 

4.  Baptismal  Regeneration, — Inlierited  hy  Stone 
from  the  Preahijterian  Cinirch.  In  a  Cat.  by  "The  Most 
Reverend  Doctor  James  Butler,  Revised  and  Improved 
and  Recommended  by  the  four  R.  C.  Bishops  of  Ire- 
land," on  p.  46,  we  read:  "What  is  Baptism?  Ans- 
A  sacrament  which  cleanses  us  from  original  sin, makes 
us  Christians  and  children  of  God  and  heirs  of  the 
kingdom  of  heaven.  Does  Baptism  also  remit  the 
actual  sins,  committed  before  it'  Yes;  and  all  the 
punishment  due  them."  This  doctrine,  the  Presliyte- 
rian  Church  inherited  from  the  Romish.  John  Calvin 
wrote:  "We  ought  to  conclude,  that  at  whatever  time 
we  are  baptized,  we  are  washed  and  purilied  for  the 
whole  life.  ...  I  knuw  that  it  is  the  common 
opinion,  that  remission  of  sins,  which  at  our  first  re- 
generation we  receive  by  baptism  alone,"  etc. — Inst. 
Chr.  Relig.  vol,  2,  pp.  478,  479.  Calvin  ingrafted 
tliis  error  into  the  Presbyterian  Church.  As  a  few 
examples  of  P,resbyterian  testimony :  Matt.  Henry, 
in  his  Treatise  on  Bap.,  says:  *'Baptism  wrests  the 
key  of  the  heart  out  of  the  strong  man  armed,  that 


6 


ORIGIN  OF  THE 


the  possession  may  be  surrendered  to  him  whose  right 
it  is.  The  water  of  baptism  is  designed  for  cleansing 
from  the  spots  and  defilements  of  the  flesh.  In  bap- 
tism our  names  are  engraved  upon  the  breastplate  of 
the  high  priest.  This  is  the  efficacy  of  baptism  ;  it 
is  putting  the  child's  name  into  the  gospel  grant.  We 
are  baptized  in  Christ's  stead  ;  that  is,  God  doth,  in 
that  ordinance  seal,  confirm,  and  make  over  to  us  all 
the  benefits  of  the  death  of  Christ." — Quoted  by  Rev. 
J.  R.  Graves,  LL.  D.,  in  TJie  Baptist.  Also  quoted 
in  Hoivell  on  Communion.  Commenting  on  Eph.  5  :26 
Matt.  Henry  says  :  "The  instrumental  means  whereby 
this  is  effected"' — i.  e.,  the  soul  saved — "are  the  sac- 
raments, particularly  the  washing  of  baptism  and  the 
preaching  and  the  reception  of  the  Gospel." 

Dwight,  in  his  "System  of  Theology,"  as  quoted 
by  J.  R.  Graves  :  "When  children  die  in  infancy,  and 
are  scripturally  dedicated  to  God  in  baptism,  there  is 
much  and  very  consoling  reason  furnished  to  believe 
that  they  are  accepted  beyond  the  grave. ' '  Says  James 
Bannerman,  D.  D.,  Professor  of  Apologetics  and  Pas- 
toral Theol.  New  College,  Edinburgh  ;  author  of  In- 
spiration, the  Infallibility,  Truth  and  Divine  Author- 
ity of  the  Holy  Scriptures  :"— "The supernatural  effica- 
cy connected  with  baptism  and  owing  to  the  presence 
of  the  Spirit  of  God  with  the  ordinance,  is  an  efficacy 
competent  to  infants  as  to  adults  ....  Admit  that 
this  grace  is  conveyed  in  any  given  case  through  the 
channel  of  baptism  to  the  believing  adult  and  you  ad- 


CAMPBELLITE  CHURCH. 


7 


mit  a  mystery."  Again:  "By  the  act  of  baptism 
.  ...  his  name  is  put  into  the  covenant  with  his 
God."  Again:  "I  think  there  is  some  reason  to 
think  ....  that  in  the  case  of  infants  regenerated 
in  infancy,  baptism  is  ordinarily  connected  with  such 
regeneration."  Again  :  "It  is  baptism  that  gives  the 
baptized  infant  a  right  of  property  in  the  blessings  of 
the  covenant."  Again:  "In  the  sign  of  the  covenant 
thus  administered  to  the  child,  and  linked,  as  we  be- 
lieve, in  such  a  case,  to  a  new  spiritual  life,  there  is 
ground  of  hope  and  consolation  to  a  bereaved  hut 
Christian  parent  beyond  all  price."  (My  italics.) 
This,  Mr.  Bannerman,  a  few  lines  further  on,  partly 
explains,  in  the  words:  "In  its  case  the  baptism  with 
water  and  the  baptism  with  the  Spirit  were  boxind  up) 
in  one."  (My  italics.)  The  Church  of  Christ,  by 
Bannerman,  vol.  2,  pp.  110,  111,119,  120.  From 
other  expressions,  if  taken  alone,  you  would  think  Mr. 
Bannerman  did  not  believe  what  the  above  quotations 
teach.  A  Presbyterian,  not  long  ago,  in  the  Presby- 
terian Journal,  ^txy^  :  "Permit  me,  an  illiterate  man, 
to  say  I  can  not  believe  your  doctrine  that  all  infants 
dying  in  infancy  are  saved,  no  more  than  I  could  that 
all  adults  are.  I  think  it  is  the  way  to  universalism. 
I  would  like  to  have  you  give  me  proof  from  God's 
Word  in  your  valuable  paper.  I  know  there  are  thous- 
ands of  Presbyterians  who  believe  as  I  do."  Doubt- 
less baptismal  regeneration  has  had  its  influence  in 
misleading  this  Presbyterian.    Dr.  Nevin,  formerly  a 


8 


ORIGIN  OF  THE 


Professor  at  Princeton  :  "The  Church  makes  us  Chris- 
tians by  the  sacrament  of  baptism,  which  she  always 
held  to  be  of  supernatural  force,  for  that  very  pur- 
pose."—  Quoted  by  J.  R.  Graves,'  from  Prilchard  on 
Bap.,  p.  124.  The  late  Dr.  Charles  Hodge,  of 
Princeton:  "The  Bible  teaches  that  the  sacraments 
are  the  signs  of  spiritual  blessings." — The  Way  of 
Life,  p.  21.  Again:  "We  should  greatly  err,  how- 
ever, if  we  sui)posed  they  were  merely  signs.  We 
are  taught  that  they  are  seals;  that  they  were  ap- 
pointed by  Christ  to  certify  to  believers  their  interests 
in  the  covenant  of  grace.  Among  men  a  seal  is  used 
for  the  purpose  of  authentication  and  contirmation." 
p.  262.  Again  :  "The  sacraments  are  the  seals  of  the 
covenant." — p.  2G3-4.  Ag:iin  :  "The  sacraments  are 
efficacious  means  of  grace,  not  merely  exhibiting  to, 
but  actually  conferring  upon  those  who  worthily  re- 
ceive them,  the  benefits  which  they  represent."  "The 
sacraments  have  not  only  the  influence  due  to  the  lively 
exhibition  of  truth,  but  as  a  means  of  God's  appoint- 
ment, and  attended  by  his  Spirit,  they  become  effica- 
cious signs  of  grace,  cominunicating  what  they 
signify.''' — p.  265,  quoted  by  Thos.  Armitage,  D.D., 
(M}' italics. )  Again  says  Dr.  Hodge:  "We  are 
baptized  in  order  that  we  may  be  united  to  Christ,  and 
be  made  partakers  of  his  benefits.  Thus  baptism  unto 
repentance  is  a  baptism  that  the  remission  of  sins  may 
be  obtained." — Quoted  by  J.  R.  Graves,  from 
PriteJiard  on  Baptism,  p.  124.    In  the  great  vork  of 


CAMTBELLITE  CHURCH. 


9 


his  life,  completed  just  before  his  death,  Dr.  Hodge 
siiys :  "Baptism  is  not  only  a  sign  and  a  seal;  it  is  also 
a  means  of  grace,  and  tlie  promises  of  which  it  is  the 
seal,  are  assured  or  fulfilled  to  those  who  are  baptized, 
provided  they  believe."  Of  infant  rantism,  he  saj^s  : 
"What  is  to  hinder  the  imputation  to  them  of  the 
righteousness  of  Christ,  or  their  receiving  the  reviewing 
of  the  Holy  Ghost,  so  that  their  whole  nature  may  be 
developed  in  a  state  of  reconciliation  to  God?  Doubt- 
less this  often  occurs  ;  but  whether  it  does  or  not,  their 
baptism  stands  good  ;  it  assures  them  of  salvation,  if 
they  do  not  renounce  their  baptismal  covenant." — 
Hodges'  Systematic  Theology,  Vol.  3,  pp.  689,  590. 
(My  italics.)  In  the  chapter  whence  I  make  this 
quotation,  is  much  to  the  same  effect.  In  the  same 
chapter  Dr.  Hodge  makes  a  few  statements  seemingly 
contradictory  to  this.  In  carefully  studying  the  chap- 
ter, I  am  impressed  that  the  venerable  doctor  could 
hardly  swallow  baptismal  regeneration  ;  and  yet  could 
not  do  otherwise.  With  the  volumes  before  me  I 
read  the  quotation  to  a  learned  Presbyterian  minister, 
a  former  Princeton  student,  who  could  not  tell  what  to 
do  with  it,  and  who  said  to  me:  "May  he  not  be 
right?"  The  Presbyterian  Confession  of  Faith,  on 
baptism,  says  : 

"Grace  and  salvation  are  not  so  inseparably  annexed 
unto  it  as  that  no  person  can  be  regenerated  or  saved 
without  it,  or  that  all  that  are  baptized  are  undoubtedly 
regenerated.    The  efficacy  of  baptism  is  not  tied  to  the 


10  ORIGIN  OF  THE 

moment  of  time,  wherein  it  is  administered ;  yet, 
notwithstanding,  by  the  right  use  of  this  ordinance, 
the  grace  promised  is  not  only  offered,  but  really 
exhil)ited  and  conferred  by  the  Holy  Ghost,  to  such 
(whether  of  age  or  infants)  as  that  grace  belongeth 
unto."— CTap.  28,  Sees.  5,  6. 

Again:  "Baptism  is  a  sacrament  of  the  New  Testa- 
ment, ordained  by  Jesus  Christ,  not  only  for  the 
solemn  admission  of  the  party  baptized  into  the  visible 
Chui-ch,  but  also  to  be  unto  him  a  sign  and  a  seal  of 
the  covenant  of  grace,  for  his  ingrafting  into  Christ, 
of  regeneration,  and  of  his  giving  up  unto  God," 
etc.— C/mj).  28,  Sec.  1.    (My  italics.) 

Webster:  "That  which  confirms,  ratifies,  or  makes 
suitable  ;  assurance  ;  that  which  secures,  makes  reliable 
or  stable." — Die.  Now,  if  the  ratification,  confirming, 
assuring,  making  stable,  reliable  and  secure,  and 
securing  of  anything  is  essential  to  it,  most  certainly, 
this  doctrine  that  l)aptism  seals,  teaches  that,  in  some 
way  or  some  how,  baptism  literally  saves  us.  So  Sec. 
88,  of  the  "Shorter  Catechism"  says  :  "The  outward 
and  ordinary  means  whereby  Christ  communicateth 
to  us  the  benefits  of  redemption,  are  his  ordinances, 
especially  the  word,  sacraments  and  prayer;  all  of 
which  are  made  effectual  to  the  elect  for  salvation."  — 
Ques.  88.  Ques  99 :  "How  do  the  sacraments  become 
effectual  means  of  salvation?  A.  The  sacraments 
become  effectual  means  of  salvation,  not  from  any 
virtue  in  them,  or  in  him  that  doth  administer  them, 


CAMPBELLITE  CHURCH. 


11 


but  only  by  the  blessing  of  Christ,  and  the  working  of 
the  Spirit  in  them  that  by  faith  receive  them."  (My 
italics.)  Should  it  be  answered  :  Yes,  but  the  answer 
says  they  save,  "not  from  any  virtue  in  them,  or  in 
him  that  doth  administer  them,  but  by  the  blessing  of 
Christ,"  I  reply,  that  is  just  what  the  Romish  Church 
— which  none  deny,  believes  in  baptismal  regeneration 
— says.  Thus  Butlers' s  Cat.  says  "the  sacraments*' 
are  "means" — the  very  word  used  in  the  Pres.  Cat. — 
by  which  "we  obtain  the  grace  of  God."  Again 
Butler's  Cat.  Ques:  "Whence  have  the  sacraments  the 
power  of  giving  grace?  Ans.  From  the  merits  of 
Christ  which  they  apply  to  our  souls." — p.  45.  f 
Summers,  a  leading  Methodist  writer,  rightly  explains 
baptismal  regeneration  : 

"Sometimes  the  advocates  of  the  doctrine  speak  of 
baptism  as  regeneration,  sometimes  as  the  instrument 
of  regeneration  :  sometimes  as  taking  effect  ex  opere 
operato,  by  its  own  inherent  virtue — sometimes  ex  op- 
ere operantis,  in  view  of  the  faith  and  prayers  of  the 
parties  concerned,  whether  subjects  or  sponsors,  and 
sometimes  in  consequence  of  eternal  election." — /Sum 
mers  on  Bap.  p.  25. 

S.  Miller,  D.  D.,  of  Princeton  says: 

"The  doctrine  referred  to,  as  held  by  some  Protest- 
ants, in  its  most  objectionable  form  appears  to  be 
this :  that  the  change  which  the  Scriptures  designate 

t  Chapter  12,  of  this  book,  on  Campbellism  and  baptismal 
regeneration,  shows  that  this  is  precisely  the  Campbellite 
doctrine. 


12 


ORIGIN  OF  THE 


by  the  term  regeneration,  is  always  attendant  upon, 
and  effected  by,  the  rite  of  baptism,  when  duly  ad- 
ministered. .  .  In  short  the  position  tlut  the  in- 
ward grace  of  regeneration  always  accomjmmes  the 
outward  sign  of  baptism  ;  that  they  are  inseparable  ; 
that  the  one  cannot  exist  without  the  other ;  that  he 
who  has  been  thus  regenerated,  if  he  die  without  fall- 
ing from  grace,  will  certainly  ])e  saved  ;  that  l)ai)tism 
is  essential  to  salvation." — Quoted  in  the  J.R.  Graves 
and  Alex.  Camjjbcll  Z>iscmsion,  pp.  78,  79. 

Kitto  :  "That  it" — baptism — "is  a  direct  instrument 
of  grace  ;  the  application  of  the  water  to  the  person 
b}'  a  properly  qualified  functionary,  being  regarded  as 
the  appointed  vehicle  bt/  which  God  bestows  regenera- 
ting grace  upon  men.  This  is  the  Romanist  and  An- 
glo-Catholic  view."-fyc.  Biblical  Lit.,  in  the  Graves 
Campbell  Debate,  p.  79. 

"According  to  some  sections  of  the  Christian  Church 
.  the  change" — regeneration — "is  inseparably 
involved  with  Christian  baptism  in  all  cases ;  while 
others  do  not  acknowledge  any  essential  connection 
between  baptism  and  regeneration.  In  the  view  of 
the  former,  baptism  constitutes  always  a  real  point  of 
transition,  from  the  natural  to  the  spiritual  life.  The 
grace  of  baptism  is  the  grace  of  regeneration  ;  the 
laver  of  baptism  is  the  laver  of  regeneration,  not 
merely  in  va\y  formal  sense,  but  in  a  real  and  living 
sense — or  at  least  so  that  every  baptized  person — has 
already  become  a  Christian  truly,  although  he  may  fall 


CAMPBELLITE  CHURCH. 


13 


from  the  grace  thot  he  has  received  ...  In  the  view 
of  others  regeneration  is  a  special,  conscious  process" 
— what  Baptists  term  a  "heart  felt"'  change,  "heart 
felt  religion" — which  takes  place  independently  of 
baptism,  or  of  any  other  outward  ceremony.  It  im- 
plies a  sensible  experience" — so  often  ridiculed  by 
Campbellites — an  awakening  whereby  men  come  to  see 
the  evil  of  sin,  and  the  divine  displeasure  against  sin, 
and  through  the  Holy  Spirit  are  born  agahi,  put  away 
their  former  evil  life,  and  begin  to  live  a  new  divine 
life  ;  and  man^^  Christians  have  spoken  with  the  rapt- 
ure of  this  experience" — reader  have  you? — *'of  its 
thoroughness,  its  suddenness,  its  immediateness." — 
Universal  Knoivledge ,  vol.  12,  p.  208.  (All  the  above 
italics  mine). 

As  to  mere  water  regenerating,  as  Dr.  Hibbard,  a 
standard  Methodist  writer,  remarks:  "No  one  ever 
believed  that  baptism  or  the  outward  washing,  regen- 
erates ;  but  only  that  a  person  is  regenerated  at  bap- 
tism, and  that  regeneration  is  a  necessary  part  of  the 
sacrament,  of  which  baptism  is  the  other  part  . 
The  question  is.  Has  God  appointed  that  regeneration 
should  ordinarily  accompany  baptism?" — Hibbard  on 
Baptism ,  Part  I,  p.  279.    (My  italics .  ) 

These  writers  agree  that  baptismal  regeneration 
does  not  mean  that  water  alone  regenerates,  but  that 
it  is  a  condition  of  a  means  by  Avhich  God  regener- 
ates. In  this  they  rightly  define  baptismal  regenera- 
tion. 


14 


ORIGIN  OF  THE 


William  Norton,  of  England,  therefore  rightly  says, 
of  my  last  quotation  from  the  Presb.  Cat.,  "Except  as 
to  the  intention  of  the  administrator,  this  is  precisely 
the  doctrine  of  Rome."  Summers  says:  "The  Re- 
formers varied  very  little  from  the  teaching  of  Rome 
on  this  subject." — On  Bap.  p.  128. 

Fairbairn  :  "Baptism  is  spoken  of  as  a  saving,  in 
consequence  of  its  being  a  purifying  ordinance.  .  .  . 
This  is  virtually  admitted  by  Steiger  who  ....  is 
obliged  to  regard  the  water  as  the  instrumental 
means  of  salvation." — Typology,  by  Fairbairn,  vol. 
l,p.  274.  "Christian  Baptism  ...  is  designed  to 
bring  the  individual  that  receives  it  under  those  vital 
influences  that  purge  away  the  corruption  of  a  fleshly 
nature,  and  cause  the  seed  of  the  divine  life  to  take 
root  and  grow  for  the  occupation  of  a  better  inheri- 
tance."— idem,  p.  64.  Speaking  of  the  "transmis- 
sion of  grace,  necessary  to  effect  the  requisite 
change,"  Fairbairn  says,  of  baptism:  "It  exhibits 
that  grace  .  .  and  makes  the  subject  of  the  ordi- 
nance bound  to  use  it  for  the  accomplishment  of  the 
proper  end." — idem,  p.  315.  W.  C.  Davis,  in  his 
"Lectures  on  Pauls'  Ep.  to  the  Romans,  with  Critical 
Notes  and  Observations,"  "published  by  the  Gen. 
Conv.  of  the  Independent  Presb.  Church,  Charles- 
ton, S.  C,  says  : 

"Some  think  that  all  infants  dying  in  infancy  will 
be  saved.  But  this  notion  is  totally  unfounded,  and 
has  no  support  in  the  Word  of  God   .    .    .   God  has 


CAMPBELLITE  CHURCH. 


15 


never  promised  a  single  saving  blessing  to  an  unbe- 
liever or  his  children,  and  there  is  no  ground  to  hope 
for  what  God  has  never  promised  to  grant." — pp.29'2, 
293,  quoted  by  D.  iShaver,  D.  D.,  in  Tex.  Baptist 
Herald. 

This  is  but  the  logical  deduction  from  all  the  Pres- 
byterian talk  about  baptism  bringing  the  child  into 
God's  covenant,  and  al)()ut  Baptists  neglecting  their 
children  by  not  sprinkling  them.  So  Dr.  Charles 
Hodge  says  :  "Infants  have  always  been  baptized  for 
the  remission  of  sin,  and  men  have  ever  been  regarded 
by  the  Church  as  born  in  sin." — Sytitematic  Theol. 
hy  Hodge,  vol.  2,  p  191,  quoted  by  J.  It.  Graves, LL 
D.  The  Heidelburg  Cat.,  on  the  basis  of  the  father 
of  the  Presbyterian  Church — John  Calvin, — adopted 
in  1652, which  is  the  standard  of  the  Dutch  and  German 
Keformed  Churches  of  Europe,  and  its  "use,"  "so  re- 
cently as  1870,"  "authorized"  by  the  Presbyterian 
Church  of  the  United  States." — See  Sc/ta  f  Herzog 
Ency.  vol.  2,  p.  960 — teaches  baptismal  regeneration. 
In  J  863  its  adoption  was  celebrated  and  a  handsome 
centenary  edition  of  it  published  in  this  country,  suit- 
ably edited  by  prominent  divines,  with  an  elaborate 
historical  introduction.  After  laboring,  throughout 
100  pages  of  the  Introduction  to  this  Cat.,  to  prove 
that  baptismal  regeneration  with  the  instruction  there- 
with connected,  form  the  very  basis  of  Christianity, 
they  say  : 

"The  Heidlel)erg  Cat.,  is  constructed  on  this  scheme 


16 


ORIGIN  OF  THE 


of  Christianity  altogether  .  .  .  It  is  not  intelligi- 
ble on  any  other  ground  ;  and  with  the  giving  way, 
accordingl}^  of  the  old  belief  in  baptismal  grace  and 
educational  religion,  we  find  that  it  has,  in  fact,  lost 
its  hold  upon  the  practice  of  our  modern  churches 
altogether."— P^j.  112,  113. 

"The  Baptist  principle,  as  it  may  be  called,  has  en- 
tered widely  into  their  theology  and  church  life,  bring- 
ing them  to  make  large  concessions  practically  to  the 
unchurchly  spirit  around  them  ;  so  that  they  find  it 
hard  to  bear  up  against  its  assumptions  and  preten- 
sions, and  are  more  and  more  in  danger  always  of 
being  swept  away  from  their  ancient  moorings,  and 
driven  forth  into  the  open  sea  of  spiritualistic  fanati- 
cism and  unbelief.  Tliis,"  they  go  on  to  say,  "un- 
questionably is  the  great  reason  why  in  certain  quar- 
ters within  these  communions" — they  mention  the 
various  Pedo-rantist  bodies  of  the  country — "such 
small  stress  has  come  to  be  laid  on  infant  baptism." — 
p.  115. 

A  little  farther  on,  returning  to  their  lamentation 
over  the  giving  away  of  baptismal  regeneration,  etc.  : 

"We  are  surrounded  now,  as  we  have  just  seen, with 
a  Avholly  different  practice,  which  is  the  fruit  and  evi- 
dence of  a  wholly  different  faith.  What  that  faith  is, 
or  rather  what  it  is  not,  has  been  mentioned  alread}^  in 
general  terms.  It  is  the  absence  of  all  belief  in  that 
side  of  Christianity,  which  is  represented  to  us  in  the 
idea  of  the  Church  as  being  in  aiiy  way  the  organ  and 


CAJMPBELLITE  CHURCH. 


17 


medium  of  grace  for  the  childrea  of  men.    In  this 

respect  our  modern  sects  ure  all  of  one  mind  

They  are  all  of  them  thus  constitutionally  Baptistic  ;t 
having  no  power  to  see  in  the  church,  membership  of 
infants  and  young  children  t  anything  more  than  an 
empty  form,  and  never  daring  to  make  any  practice 
earnest  with  the  thought  of  their  sanctification  to 
God."— P^?.  118,  119. 

A  physician,  in  the  Examiner,  of  N.  Y.,  quoted 
from  an  article,  by  Rev.  R.  H.  Lunde,  M.  A.,  in  the 
Sundaij  Magazine,  of  INIarch,  1867,  edited  by  the 
late  Dr.  Guthrie,  entitled,  "The  Crown  Without  the 
Conflict,  Musings  on  the  Death  of  Children:" 

"In  reference  to  the  children  of  the  ungodly  dying 
in  childhood.  Scripture,  for  wise  reasons,  has  not  bro- 
ken silence,  and  however  strong  the  grounds  of  hope 
may  seem  to  be,  Ave  will  go  no  farther  than  the  record 
of  the  written  word — we  too  will  keep  silence.  But 
as  regards  the  children  of  Christian  parents  cut  off  in 
infancy,  the  same  infallible  word  does  warrant  us  to 
speak  with  confidence." 

Presbyterians  know  their  children  saved  because 

t  Doubtless  much  more  so  than  formerly.  But  Baptists  vs. 
Campbellites  and  Pedo-raiitists  have  yet  much  ground  to  fight 
over  before  this  is  wholly  true — before  baptismal  regeneration  is 
wholly  abandoned  by  them. 

X  In  ron^ard  to  the  membprship  of  "young  children,"  these 
writers  misapprehend  the  imsition  of  P.aiilists.  While  rejecting 
infant  baptism,  Bapti-t^  iM  li.  vr  in  the  l)aptism  and  the  Church 
membership  of  all  •■youiiu,' etiiUIrcif  which  are  of  sufficient  age 
to  repent  and  believe, and  w  hich  have  done  so. 


18 


ORIGIN  OF  THE 


they  have  been  sprinkled  into  the  covenant.  This 
same  physician  says : 

'•I  have  observed  in  the  case  of  infants  who  are 
sick  and  apparently  abont  to  die  'nnchristened,'  that 
the  parents,  whether  professing  Christians  or  not,  are 
powerfully  impressed  with  the  belief  that  the  ceremo- 
ny is  in  some  undefined  way  connected  with  their 
child's  salvation — hence  they  rush  off  for  a  minister 
who  performs  the  ceremony  to  please  the  anxious  par- 
ents. ...  I  remember  once,  during  the  preva- 
lence of  a  very  fatal  epidemic  of  scarlet-fever,  meet- 
ing a  Presbyterian  clergyman  on  the  road,  who  told 
me  that  so  many  children  Avere  dying  from  the  fever 
that  he  had  been  around  among  the  families  under  his 
charge  baptizing — 'just,'  said  he,  'as  you  would  go 
around  vaccinating  them  during  tlie  appearance  of 
small-pox.'  " 

A  Baltimore  correspondent  of  the  Wester7i  Recor- 
der, of  Louisville,  wrote  : 
"A  Presbyterian  mother  of  this  city  lost  a  child  with 
scarlet  fever.  It  had  never  been  'baptized.'  She  was 
sorely  troubled  that  it  died  without  'baptism.'  In  a 
few  days  another  child  was  taken  sick  with  the  same 
disease.  She  sent  immediately  for  her  minister,  a 
distinguished  divine,  to  baptize  it.  He  said  to  her,  'If 
I  baptize  this  child,  and  thus  relieve  your  fears  about 
its  salvation,  where  is  the  soul  of  the  other  child  that 
was  not  baptized?  If  my  church  forces  me  to  do  it,  I 
will   either  join  the  Catholic  church,  that  believes 


CAJIPBELLITE  CHURCH. 


19 


baptism  to  be  ii  saving  ordinance,  or  join  the  Baptist 
Church,  where  they  baptize  none  but  those  they  believe 
ai-e  sa^'ed.'  " 

I  do  not  say  that  Presbyterians  generally  believe, 
fully,  in  baptismal  regeneration.  Some  do  not,  in  the 
least,  believe  in  it.  But  their  Confessions  and  Cate- 
chisms teach  it,  and  a  large  number  of  their  standard 
writers  teach  and  believe  it.  In  a  paper,  read 
before  the  Freeport  Presbytery,  of  Illinois,  ibout  ten 
3^ears  ago,  signed  by  the  Committee  of  the  Presbytery 
—viz.,  Rev.  Ben.'E.  S.  Ely,  E.  A.  Elfeld,  Mead 
Holmes — and  published  in  The  Interior,  I  find : 
"Baptismal  regeneration  .  .  .  sometimes  found 
in  churches  which  repudiate  the  doctrine."  To  prove 
that  a  church  repudiates  Ijaptismal  regeneration,  whose 
Confessions,  Catechisms,  al)lest  writers,  in  some  wa}^ 
openly,  avowedly,  or  in  ambiguous  terras,  teach  it, 
would  certainly  lie  a  rare  feat  of  logic.  This  Com- 
mittee farther  says  :  "The  truth  is  that  with  many  who 
disavow  their  belief  in  bajitismal  regeneration  there 
still  exists  a  supen^dition  or  social  influence  leading  them 
to  desire  that  their  children  may  be  baptized."  (^ly 
italics.)  In  Ihe  Gospel  in  Ezekiel,  Dr.  Guthrie,  one 
of  the  greatest  Presbterian  writers,  says  : 

"Prone  as  we  of  Scotland  are  to  boast  that  oui 
fathers,  with  Knox  at  their  head,  came  forth  from 
Rome  with  less  of  her  old  superstition  than  most 
other    churches, t  to  what  else  than  some  lingering 

t  Here,  the  Doctor  honestly  acknowledges  that  the  Pr  :'#bvte- 
rian  and  all  other  Churches,  which  comeTfrom  ••Mother  Kouks" 
set  lip  to  housekeeping  with  some  of  the  furnituie  which  they 
brought  with  them  when  they  set  up  for  themselves. 


20 


ORIGIN  OF  THE 


remains  of  Popery  can  we  ascribe  the  extreme  anxiety 
which  some  parents  show  to  have  baptism  administered 
to  a  dying  child  ?  Does  not  this  looli  like  a  rag  of  the 
old  faith?  It  smells  of  the  sepulchre.  ...  Is 
there  not  reason  to  suspect  that,  at  the  root  of  this 
anxious  and  unnecessary  haste,  there  lies  some  lurking 
feeling  that  baptism,  if  not  essentinl,  is  at  least  ser- 
viceable to  salvation,  and  has  connection,  near  or 
remote,  with  regeneration  or  remission  of  sins?" — 
Quoted  by  J.  li.  Graves,  LL.D. 

William  Anderson,  LL.D.,  one  of  the  ablest  of 
recent  Presbyterian  writers,  says:  "There  is  yet 
dctectal)lc  among  our  Presbyterian  population  an  im- 
pure leaven  of  the  superstition  of  waler-baptisra  sanc- 
tification." — Anderson  on  Regeneration,  p.  25. 

Coming  from  the  Presbyterian  Church,  we  canf 
therefore,  readily  see  how  Stonism  taught  baptismal 
regeneration.  Stonism  inherited  baptismal  regenera- 
tion by  the  very  influence  by  which  the  sixteenth 
century  Reformers  inherited  it  from  the  Romish 
Church.  When  Stonism  originated,  the  Presbyterian 
Church  held  much  more  tenaciously  to  its  standards 
than  it  now  does.  Baptists  have,  since  that,  so  far 
taught  Presbyterians  the  doctrine  of  justification  by 

%  I  have,  in  this  chapter,  devoted  much  space  to  this  point,  for 
the  reason  that  the  Campbells,  as  well  as  Stone,  came  from  the 
Presbyterian  Church,  and  from  it  inherited  the  doctrine  of  baj>- 
tisniai  rciicneration,  as  much  as  .Stone  did.  It  explains  the  ori- 
gin of  baptismal  regeneration,  so  tenaciously  held  by  Campbell- 
ism. 


CAMPBELLITE  CHURCH. 


21 


faith  alone,  that  any  split  off  from  them  now  would  not 
be  so  liliely  to  believe  in  baptismal  reseneration.  Mr. 
Stone  abandoned  baptismal  regeneration  for  infants, 
but  retained  it  for  adults. 

Says  Mr.  Stone,  of  A  Campbell : 

"I  saw  no  distinctive  feature  between  the  doctrine 
he  preached  and  the  doctrine  we  had  preached  for 
many  years,  except  on  baptism  for  the  remission  of 
sins.  Even  this  I  had  once  received  and  ta2ight,  as 
before  stated,  but  had  strangely  let  it  go  from  my 
mind" — this  statement  shows  that  Mr.  Stone  did  not 
see  it  in  the  Bible,  as  he  would  not  have  forgotten  it, 
had  it  been  there — "till  brother  Campbell  revived  it 
afresh. "i(/e  of  B.  W.  Stone,  hy  Mathes,  p.  29  . 

On  the  previous  page,  Mr.  Stone  says,  of  this  doc- 
trine :  "Into  the  .s^iVzV  of  the  doctrine  I  was  never 
fully  led,  until  it  was  revived  by  brother  Alexander 
Campbell,  some  years  after."  (My  italics  in  both 
quotations).  Thus,  from  the  Romish  Church,  through 
the  Presbyterian  Church,  Stonism  inherited  baptismal 
regeneration. 

Second.  Stonism' abandoned  some  of  the  great  funda- 
mental truths  held  hij  the  Presbyterian  Church,  and 
substitut3d  infidelity  for  them.  (1)  Saj^s  Mr.  Stone  : 
"My  own  views  of  the  Son  of  God  are  that  he  did  not 
begin  to  exist  1820  years  ago,-  nor  did  he  exist  from 
eternity." — Life  of  B.  W.  Stone,  by  Mathes,  p.  66. 
"All  must  acknowledge  that  the  only  true  God  can 
not  suffer  ;  for  he  was  as  happy  during  the  suffering 


22 


OKIGIN  OF  THE 


of  Jesus,  as  lie  had  bacn  from  eternity.  I  ask,  who 
suffered  on  the  cross?" — Iihin , p.  03.  Of  the  divine 
attrii)utes  Mr.  Stone  says:  "But  we  ascribe  them  to 
him  because  tlie  Father  dwells  in  him." — Idem,  j).  81. 
As  well  ascril)e  them  to  any  Christian,  shice  Paul  says 
that  the  Christian  is  "the  temple  of  God."  1  Cor., 
3:  16,  17.  Mr.  Stone,  while  claiming  to  ])elieve  in 
the  divinity  of  Christ,  admitted  that  he  did  not  l)c- 
lieve  the  common  doctrine  of  llis  Deity.  He  admits  : 
"We  have  also  been  charged  with  denying  the  Son  of 
God;  or  in  other  words,  his  divinity." — Idem,  p.  58. 
This  denial  he  disclaims  ;  then  utters  such  blasphem- 
ous utterances  as  above  quoted  !  On  p.  82,  Stone 
says:  "The  common  prejudice  of  education  may 
bear  hard  against  s(jme  of  these  sentiments."  Other 
denominations,  whose  doctrine  on  the  person  of 
Christ,  he  ridiculed,  have  never,  on  this,  been  called  in 
question  by  any  true,  evangelical  Christian.  How  can 
Stone's  and  theirs  both  be  right?  If  the  Christian 
world  is  "sound"  on  the  Deity  of  Christ,  Stonism  was 
certainly  "unsound."  The  above  utterances  can  be 
made  by  no  true  Christian.  Hence,  on  John  17  :5, 
Stone  says:  "The  person  praying  was  not  the  very 
God." — Idem,  p.  68.  (2.)  Denying  the  Deity  of 
the  Son  of  God,  Mr.  Stone  repudiated  the  Atonement. 
Stone  says:  "The  views  many  of  us  have  on  this 
doctrine  subjected  us  to  more  reproach  than  anything 
else." — Idem,  p.  85.  "If  all  our  iniquities  were  im- 
puted to  Christ  and  borne  away  by  him  ;  and  if  he 


CAMPBELLITE  CHURCH. 


23 


suffered  the  punishment  due  to  our  sins,  then  the 
Avhole  world  are  freed  from  all  punishment  " — Idem, 
p.  102 — commenting  on  Isa.  53.  After  perverting, 
in  the  Unitarian  manner,  a  large  number  of  Scrip- 
tures, teaching  the  Atonement,  he  says  :  "Surely  from 
none  of  these  cases  can  the  doctrines  of  the  imputa- 
tion of  sin,  and  vicarious  punishment  be  deduced.'' — 
Idem,  p.  103.  "I  have  often  wondered  why  divines, 
leaving  the  ])lain  explanation  of  Isa.  53,  as  given  by 
Christ  and  his  Apostles,  are  yet  continually  pressing 
this  chapter  in  sup[)ort  of  the  imputation  of  sin  and 
of  vicarious  punishment."^ — Idnn,  p.  107.  "On  the 
satisfaction  of  Christ:"  "This  scheme  appears  to  me 
to  be  unscrii)tu)al,  or  not  fomid  in  the  Bible.  It  is 
never  said  that  the  blood  of  Jesus  Christ  did  satisfy 
God's  law  or  justice,  or  that  it  was  ever  designed  to 
satisfy  them." — p.  119.  "The  imputed  righteous- 
ness of  Christ  is  not  once  named  in  the  Bible." 
Page  127.  "The  notion  of  the  law  being  made 
infinite  wns  introduced  to  prove  that  sin  was  an  in- 
finite evil." — Idem,  p.  132.  "That  Jesus  was  the 
substitute,  the  fedei-al  head,  the  representative  of 
mankind,  is  often  asserted,  hut  never  proved  from  the 
Bible.  These  names,  nor  their  ideas  attached  to  them 
by  scholastic  divines,  I  have  not  found  in  that  book." 
— Idem  p. 141.  See,  in  refutf'tion  of  such  statements  : 
Isa.  63;  Heb.  9:14;  13:12;  10:10;  1  John  1:7; 
Eev.  1:5;  1  Pet.  2:24;  John  1:29;  Rom.  10:4; 
5  :19  ;  Gal.  3:13;  1  Cor.  (3 :20  ;  7  :23.    Passim.  The 


24 


ORIGIN  OF  THE 


denial  of  the  Atonement  is  the  concomitant  of  the  de- 
nial of  the  deity  of  Christ.  AVherever  the  one  doc- 
trine is  denied,  the  other  is,  most  always,  cither 
denied  or  doul^ted.  These  being  the  core  and  essence 
of  the  Bible,  their  denial  is  infidelity  :  and  the  more  to 
be  dreaded  infidelity  when  held  under  the  garb  of 
Christianity.  Stealing  the  "livery  of  the  court  of 
heaven"  to  serve  the  Devil  in,  is  nothing  to  wink  at. 
In  allusion  to  Christ,  in  his  character  as  God,  and  as 
suffering  as  our  vicarious  substitute,  Paul  said:  "If 
any  man  love  not  the  Lord,  let  him  be  anathema." — 1 
Cor.  IG  :22.  (3).  Stonism  denied  the  doctrine  of  hu- 
man dejiravity,  as  taught  in  the  Bible.  Says  Mr. 
Stone : 

"But  it  is  warmly  contended  that  a  sinner  cannot 
believe,  because  he  is  spiritu.dly  dead.  The  meaning 
of  the  doctrine  is  that  a  sinner  must  be  quickened  or 
made  spiritually  alive  1)cfore  he  can  believe.  The 
Bible  toaclies  (hat  this  is  as  opposite  to  the  truth  as 
light  is  to  darkness." — Idr/u,  ]'>.  147. 

This  Campbellite  error  is  refuted  in  Cliap.  11  of 
this  l)0()k.  (4).  Stonism  denied  that  faith  is  the 
"gift  of  God,"  and  held  "that  testimony  alone  produ- 
ces Scriptural  faith."— M  w,  P.  149  to  143.  (5). 
Stonism  denied  that  the  Spirit  of  God  regenerates, 
produces  repentance,  faith — the  new  life.  He  says : 
"As  faith  precedes  the  receiving  of  the  Spirit,  by  us, 
it  necessarily  follows  that  it  precedes  the  operation  of 
the  Spirit  in  us." — Idem,  p.  144.    He  denies  repu- 


CAMPBELLITE  CHURCH. 


25 


diating  the  doctrine  of  the  operation  of  the  Spirit — 
jes,  denies  it,  emphatically,  in  the  very  face  of  such 
statements  us  the  aI)ove  !  Bat,  then,  as  now,  Chris- 
tians understood  him  to  repudiate  the  operation  of  the 
Spirit.  For  he  says:  "We  have  been  frequently 
charged  with  denying  the  o[)erations  of  the  Spirit." — 
Idem,  p.  142.  How,  in  the  name  of  all  reason,  can 
a  reasonable  man,  denjnng  the  Scriptural  doctrines  of 
human  depravdty,  the  infinite  nature  of  the  divine  law, 
the  atonement.  Deity  redeeming  us,  see  any  necessity 
for  the  Spirit  to  regenerate  the  soul?  ]f  the  law  is 
not  infinite,  if  man  is  l>ut  partly  depraved,  needing 
no  vicarious  Savior,  he  certainly,  as  little,  needs  the 
Spirit  to  create  him  anew  in  Christ  Jesus.  See  chap- 
ters 16  and  17,  of  this  book.  ((i).  Stonism  repudi- 
ated any  formal  or  written  Confession  of  what  we  be- 
lieve, as  a  help  to  unity,  and  a  preventive  of  error  im- 
posing on  us.  Mr.  Stone  said:  "We  have  neither 
made  nor  adopted  an}^  P^n'ty  creed  ;  bat  have  taken  the 
Bible  as  our  standard." — Idem,  p.  158.  Holding  all 
these  errors,  it  looks  very  much  like  they  had  taken,  in 
trath,  the  Bible  as  their  "standard"  !(  ?j  See  refuta- 
tion of  this  deceptive  pretense  in  Chap.  33,  of  this 
l)()ok.  (7).  Stonism  took  the  name  "Christian  "  as 
the  distinguishing  name  of  the  Cliurch.  He  says: 
"We  have  taken  the  name  Christians  .  .  There  are 
party  names  too  many  in  the  world." — P.  159.  See 
Chap.  5,  of  this  book,  for  refutation  and  expose  of 
this.    (8),  By  taking  that  name  Stonism  designed 


26 


ORIGIN  OF  THE 


to  unite  the  Christian  world.  He  says:  "Our  very 
profession  is  leveled  at  the  destruction  of  party  ism,  as 
the  bane  of  Christianity."— /Jem,  j)p  157—160,  332, 
334.  [9].  Stonism  built  itself  upon  the  common 
foundation  of  sects,  viz.  :  the  apostasy  and  harlotry 
of  tlie  Blessed  Bride  of  Christ— the  Church  of  Christ. 
Said  Stone  : 

"By  a  comparison  of  the  present  state  of  Chris- 
tianity with  what  it  once  was,  all  are  brought  to  the 
conviction  that  we  are  yet  in  the  apostacy — under  the 
reign  of  the  man  of  sin — 3'^et  in  Babylon, — yet  in  the 
wilderness."— /(7r«i,  Pp.  259,  332.  See  Life  and 
Times  of  Elder  Ruben  Ross,  p.  241 ,  for  more  testi- 
mony on  origin  of  Stonism.  For  refutation  of  this, 
see  chapter  10,  of  this  book. 

Third.  Stonism  was  the  beginning  of  the  Camp- 
bellite  Church, 

Says  J.  M.  Mathes :  '*The  writings  of  Father 
Stone,  constituted,  so  far  as  we  know,  the  first  pub- 
lic documents  written  since  the  commencement  of  the 
Protestant  Reformation,  in  favor  of  the  name  'Chris- 
tian' as  the  Scriptural  designation  for  all  the  disciples 
of  Christ,  and  the  union  of  all  Christians  upon  the 
Bible  alone  to  the  exclusion  of  all  party  names,  hu- 
man creeds  and  confessions  of  faith." — Idem, pp.  5,6. 

Mr.  Wilmeth,  editor  of  the  ^'■Christian  Preacher, 
in  his  debate  with  D.  B.  Ray,  said  :  "Barton  W-  Stone 
began  this  work  before  Alexander  Campbell  was  heard 
of."     To  make  this  statement  more  evident,  that 


CAJIPBELLITE  CHURCH. 


27 


Stone  was  the  originator  of  the  Canipbellite  Church, 
no  comment  is  necessary. 

Section  II.  Work  of  (lie  Campbells  in  originat- 
ing the  Oamphellite  Clinrch. 

1.  Says  Prof.  E.  Eiehardson,  of  Bethany  College, 
a  leading  Campbellite : 

"The  religious  society  .  .  .  designated  in  differ- 
ent sections,  as  'Baptists,'  'Reformed  Baptists,'  'Re- 
formers,' or  'Campbellites,'  had  its  origin  in  an  ef- 
fort made  a  few  years  since,  to  effect  a  union  of  the 
jiious  of  all  parties.  .  .  This  was  at  first  proposed 
by  Thos.  Campbell,  who  had  been  a  minister  of  high 
standing  in  the  'Secession'  branch  of  the  Presbyte- 
rian church,  in  the  north  of  Ireland." — Relig.  De- 
nom.  p  224,  imhlished  by  Desilver. 

Says  A.  Campbell :  "The  first  piece  that  was  writ- 
ten on  the  subject  of  the  great  position  appeared  from 
the  pen  of  Thomas  Campbell,  Senior,  in  the  year 
Christian  System,  by  A.  Campbell,  p.  8. 

2.  The  work  of  Thos.  Campbell,  was  taken  up  and 
completed  by  his  son,  A.  Campbell.    Of  A.  Campl)ell : 

"He  was  educated  at  the  University  of  Glasgow, 
and  came  to  America  as  a  licentiate  of  the  Seceder 
Church  of  Scotland.  His  father,  a  minister  of  the 
same  denomination,  had  been  for  years  settled  in 
"Western  Pennsylvania.  Young  Campbell  had  ex- 
pected opposition  to  his  changed  views  in  theology, 
but  found  his  father  altered  and  liberalized. 
Under  him  he  continued  his  studies  and  preached  his 


28 


ORIGIN  OF  THE 


first  sermon  July  15,  1810.  He  rapidly  became  wide- 
ly popular.  Many  regarded  the  views  of  both  father 
and  son  as  both  novel  and  objectionable  ;  hence  the'y 
and  the  few  who  first  sided  with  them  formed  an  iso- 
lated congregation,  called  'The  Christian  Association,' 
organized  as  the  'Brush  Run  Church,'  with  Thomas 
Campbell  (1763-1854)  the  father,  as  its  Elder,  several 
deacons,  and  Alexander  Campbell  as  its  licensed 
preacher." — Schaff-Herzog  Ency.,  vol.  1,  p  377. 

Says  Frederick  D.  Power,  a  leading  Campbellite 
preacher,  and  pastor  of  the  Campbellite  Church  at 
Washington,  D.  C,  at  the  time  of  President  Garfield's 
death:  "In  1811  he" — A.  Campbell — "publicly  ad- 
vocated the  principles  already  stated,  and  had  organ- 
ized the  first  regular  organization  at  Brush  Run,Penn., 
May  4,  1811,  with  thirty  members." — Idem,  p.  644. 
In  his  speech,  at  the  "unveiling  of  the  bust"  of  A. 
Campbell  the  late  Hon.  Jeremiah  Black,  Ex-Attorney 
General  of  the  U.  S.,  a  Campbellite,  says  of  A.Camp- 
bell: "The  little  band  of  disciples  gathered  around 
him  at  first,  and  whom  the  world,  in  derision,  called 
by  his  name." 

Mr.  Charles  V.  Segar  says  :  "  Alexander  Campbell 
soon  became  chiefly  and  prominently  known  as  the  rec- 
ognizedof  a  new  religious  movement. 
Out  of  this  movement  has  grown  a  people,  who  choose 
to  call  themselves  Clu'istians  or  Disciples. — Segar  s 
Life  of  Alex.  Campbell,  p.  25. — quoted  by  American 
Baptist  Flag. 


CAMPBELLITE  CHURCH. 


29 


In  1847,  A.  Campbell  carried  to  Europe  an  introduc- 
tion from  Henry  Clay,  which  reads  : 

"Dr.  Campbell  is  among  the  most  eminent  citizens 
of  the  United  States,  distinguished  for  his  great  learn- 
ing and  ability,  for  his  successful  devotion  to  the 
education  of  youth,  for  his  piety  and  ns  the  head  and 
founder  of  one  of  the  most  important  religious  com- 
munities in  the  United  States." — Memoirs  of  Mr. 
Campbell,  vol.  2,  p.  548 — quoted  by  American  Bap- 
tist Flag. 

In  a  series  of  lectures  on  Campbellism,  delivered  by 
Eld.  T.  P.  Haley,  pastor  of  the  first  Campbellite 
Church  of  St.  Louis, — about  eight  years  ago — delivered 
in  his  own  church,  Ave  read  : 

"The  term  Campbellism  in  this  lecture  is  therefore 
used  to  indicate  the  'views,'  'the  teachings,'  or  the 
'system  of  doctrine,  or  the  body  of  divinity  first 
promulgated  in  the  United  States  by  the  Campbells, 
Thomas  and  Alexander,  father  and  son." 

After  giving  an  account,  too  lengthy  to  give  here, 
of  the  Thomas  Campbell  experience  in  the  Presby- 
terian Church,  Mr.  Haley  says:  "Mr.  Campbell  there- 
fore proposed  a  special  meeting.  .  .  .  The  time 
appointed  having  arrived,  there  was  a  very  general 
assemblage  at  the  place  designated."  After  telling 
how  Mr.  Campbell  enunciated  the  new  doctrines,  which 
he  says,  "to  many  was  a  new  revelation,"  Mr,  Haley 
says:  "They  had  thus  a  well  defined  basis  of  action. 
,  .  It  was  from  the  moment  that  these  significant  words 


30 


ORIGIN  OF  THE 


were  uttered  and  accepted  that  the  more  intelligent  ever 
afterwards  dated  the  formal  commencement  of  the 
cuiTent  reformation,  which  has  been  styled  Camp- 
bellism.  .  .  .  Thus  stood  the  monument  when 
Alexander  Campbell,  son  of  Thomars  Campbell,  arrived 
in  this  country,  in  the  year  of  our  Lord,  1809.  .  .  . 
After  a  most  careful  examination  of  the  principles 
.  .  .  he  gave  them  his  hearty  approval,  and  entei'ed, 
with  all  his  rare  ability,  side  by  side  with  his  father, 
in  their  promulgation  and  defense.  Both  members  of 
the  Presbyterian  Church,  and  accepting,  in  the  main, 
the  doctrines  of  the  confession.'" — Just  where  they  got 
baptismal  regeneration,  and  some  other  errors, — "they 
did  not  at  this  time  entertain  the  remotest  idea  that 
their  principles  would  lead  them  to  a  renunciation  of 
Presbyterianism,  much  less  result  in  the  establishment 
of  another  religious  body  in  this  country." — from  the 
Daily  Globe-Democrat.  (All  the  italics  in  the  pre- 
ceding quotations  are  mine.) 

3.  Alexander  Campbell,  having  taken  up,  and  com- 
pleted the  work  of  building  the  Campbellite  Church, 
from  the  foundation  as  laid  by  his  father,  Thomas 
Campbell,  is  universally  regarded  by  all  honest, 
intelligent  i)eople,  as  the  father,  founder  or  originator, 
of  the  Cami)l>ellitc  Church.  The  testimonies,  just 
quoted,  clearly  establish  this.  Hence  all  honest  men, 
who  know  the  facts,  speak  of  Alexander  Campbell  as 
the  founder  of  the  Campbellite  Church.  As  a  few 
illustrations:     "Mrs.  Alexander  Campbell,  widow  of 


CAMPBELLITE  CHURCH. 


31 


the  divine,  ivho  founded  the  Church  of  the  Disci- 
ples, resides  at  Wheeling,  and  is  over  eighty  years  old. 
— Frank  Leslie's  Sunday  Magazine,  for  Feb.  1884 
— quotedhy  Am.  Bap.  Flag.  The  weekly  Inter- 
Ocean,  of  March,  1S82,  of  a  Mrs.  Thompson,  says  : 
"She  is  the  daughter  of  Alexander  Campbell,  the 
founder  of  the  religious  denomination  bearing  his 
name." — quoted  by  Atn.  Bap.  Flag.  The  same  pa- 
per quotes  the  JV.  Y.  I'imes:  "There  has  been  in  ses- 
sion here  this  week  the  General  Missionary  Society  of 
the  Christian  or  Disciple  Church.  This  sect  was 
founded  by  Alexander  Campbell.  His  widow  was 
present  at  the  meeting  and  the  general  figure  of  inter- 
est. .  .  Mrs.  Campbell,  though  eighty  years  old, 
is  still  vigorous."!  At  the  laying  of  the  corner  stone 
of  the  "Garfield  Memorial  Church,"  Mr.  Hinsdale,  the 
President  of  Hiram  College,  Ohio — Campbellite,  as 
reported  in  the  Globe-Democrat,  "then  delivered  an 
address  of  great  length,  giving  the  history  of  the 
Christian  Church,  (Campbellite)  from  the  organiza- 
tion, at  Washington,  Pa.,  by  Thos.  Campbell,  father 
of  Alex.  Campbell,  to  the  present  time."  "John 
Burns  has  brought  out  a  fine  book,  'The  Home  Life 
and  Keminiscences  of  Alex.  Campbell.'  Campbell  was 
the  founder  of  the  denomination  known  by  his  name, 
and  also  as  Christians  and  Disciples." — Globe-Demo- 
crat.   [My  italics]. 

t  An  able  writer,  commenting  on  this,  well  says  :  "As  this  wo- 
man was  the  second  wife  of  the  father  of  the  Campl)ellite 
Church  she  may  he  regarded  as  the  step-mother  of  that  Church." 


32 


ORIGIN  OF  THE 


Webster's  Unabridged  Dictionary: — "Campbellite— 
[From  the  Rev.  Alex.  Campbell,  of  Virginia.]  (Eccl. 
Hist.)  One  of  a  sect  .  .  who  considers  all  other 
Christians  as  having  departed  from  the  simplicity  of 
the  Gospel."  See  Jeter  on  Camphellism,  p.  16,  etc; 
Life  and  Times  of  Elder  Reuben  Ross,  pp.  359 — 3(52. 
For  farther  illustrations  upon  this  point  see  chap.  2. 

I  have,  seemingly, — to  some — multiplied,  to  a  need- 
less extent,  the  testimonies  and  the  illustrations  to 
Alexander  Campbell  being  the  founder  of  the  Camp- 
bellite Church.  But,  I  have  done  so,  because  some 
Campbellites  are  ever  ready  to  deny  that  Alexander 
Campbell  is  the  father  of  their  church.  They  deny  it 
because  its  admission  exposes  tlie  absurdity  of  the  Camp- 
bellite statement,  that  the  Caiii})bellite  Church  was 
"organized  on  the  day  of  Pentecost."  At  the  same 
time,  to  not  deny  it, is  to  admit  the  Campbellite  Church 
1800  years  too  young  to  be  the  Christian  Church.  Its 
admission,  also,  })roves  the  Campbellite  Church  is  not 
the  Christian  Church,  inasmuch  as  the  Christian 
Church  was  founded  by  Jesus  Christ,  not  by  A.  Camp- 
bell. 


CAJIPBELLITE  CHURCH. 


33 


CHAPTEK  II. 

HISTORY  OF  THE  ORIGIN  OF CAMPBELLISM.  CONTINUED. 

Section  I.  The  Campbells  began  and  carried 
forward  their  neio  Church, on  nearly  all  the  same  princi- 
ples and  the  same  profession  with  which  B.  W.  Stone 
began  and  carried  on  his. 

The  origin  and  the  foundation  of  the  new  Church  of 
the  Campbells  are  : 

1.  Baptismal  regeneration. 

2.  Denial  of  the  Scriptural  doctrine  of  human 
depravity. 

3.  Denial  of  the  Scriptural  doctrine  of  the  Spirit  of 
God  regenerating  the  soul. 

4.  Denial  of  faith  as  "a  gift  of  God." 

5.  Repudiating  Confessions  of  Faith. 

6.  Taking  certain  true  or  imaginary  Scriptural 
names  for  the  Church,  as  a  means  of  uniting  all  pro- 
fessors of  Christianity  into  one  Church,  and  as  making 
it  a  true  Church. 

7.  The  common  foundation  of  sect  builders,  viz  :  the 
assumed  harlotry  or  apostasy  of  the  blessed  Bride  of 
Christ — the  Church  of  Christ. 

8.  As  to  the  position  of  the  sect  of  Campbell  on  the 
Deity  of  Christ  and  the  Atonement,  it  is  such  a  con^ 


34 


ORIGIN  OF  THE  ^ 


trovertcd  question  as  to  what  it  does  believe,  that  I 
leave  that  for  another  connection. 

9.  Lilve  Stonism,  CampbcUism  came  out  from  the 
Presbyterian  Church. 

10.  Like  Stonism,  CampbcUism  began  with  infant 
and  adult  rantism.f 

Says  Mr.  Campbell:  "Infant  baptism  and  infant 
sprinkling,  with  all  infantile  imbecility,  immediately 
expired  in  our  minds  .  .  This  foundation  of  the 
Pedobaptist  temple  being  instantly  destroyed,  the 
whole  edifice  leaning  upon  it  become  aheap  of  ruins." 
Christian  System  pp.  9,  10.  So  Mr.  Haley  says  of 
the  Campbells  : 

"Both  members  of  the  Presbyterian  Church,  and 
accepting  in  the  main  the  doctrines  of  the  confession, 
they  did  not,  at  this  time,  seem  to  entertain  the  remotest 
idea  that  their  principles  Avould  lead  them  to  the 
renunciation  of  Presbyterianism." — In  Globe-Demo- 
crat. 

As  the  nine  points,  above  enumerated,  are  to  supply 
the  })rincipal  subjects  for  notice  in  this  book,  I  have 
not  deemed  it  expedient  to  here  supply  the  proof  that 
they  were  and  are  the  doctrines  of  CampbcUism,  as 
begun  by  the  Campbells.  In  the  chapters  devoted  to 
them  the  reader  will  find  the  most  overwhelming  proof 
that  they  were  the  doctrines  of  the  Campbells,  and  are 
the  doctrines  of  the  Campbellite  Church. 


tFrom  rantismos  ( ^auna/uof:)  sprinkling. 


CAMPBELLITE  CHURCH. 


35 


Section  II.  1.  The  Campbellite  Church  began  as  a 
mere  experiment  and  project. 

Says  A.  Campbell :  "None  of  us, who  got  up  or  sus- 
tained that  project,  was  then  aware  what  havoc  that 
said  principle,  if  faithfully  applied,  would  have  made 
of  our  views  and  practices  on  various  points.  When 
wo  take  a  close  retrospective  view  of  the  last  thirty 
years  ...  we  know  not  how  to  express  our 
astonishment  better  than,"  etc., — Christian  System, 
p.  6.    (My  italics.) 

Webster  defines  "project"  :  "That  Avhich  is  pro- 
jected or  designed  ;  a  scheme  ;  a  design  ;  something  in- 
tended or  devised  ;  a  contrivance.  An  idle  scheme  ;  a 
design  not  practicable  ;  as,  a  man  given  to  projects." 
Crabb,  one  of  the  highest  authorities  upon  the  En- 
glish language,  says:  "A  project  consists  most  in 
speculation." — Eng.  Synonyms.  Webster:  "An  in- 
genious man  has  many  projects,  but  if  governed  by 
sound  sense  will  be  slow  in  forming  them  into  de- 
signs."— Die.  Rogers:  "In  the  various  projects 
designed  for  human  happiness,  devised  by  human  rea- 
son, there  appeared  inconsistencies  not  to  be  recon- 
ciled."— Idem.  Whichever  sense  Mr.  Campbell  used 
the  word  "project"  is  equally  fatal  to  the  claims  of 
the  Campbellite  Church,  that  it  is  the  Christian  Church. 
If  in  the  better  sense,  surely  it  is  fatal  to  the  claim  ; 
since  the  Christian  Church  was  never  '■'■got  wp"  by 
man,  and  is  not  a  human  "scheme,"  "design,"  "con- 
trivance."   Whichever  sense  Mr.  Campbell  intended 


\ 


36  ORIGIN  or  THE 

for  "project,"  it  is  certainly  true  of  the  Campbellite 
Cliurcli  ill  both  senses.  Mr.  Campbell  proceeds  :  "The 
application  of  the  principle  already  stated  trimmed  us 
so  naked  that  we  strongly  inclined  to  suspect  its  fal- 
lacy"— By  the  way,  docs  not  this  look  very  much  like 
the  pretension  of  Campb(41ism,  that  it  is  guided  by  the 
Bible,  is  true? — "and  had  well-nigh  abandoned  it  as  a 
deceitful  speculation."  Reader,  let  me  stop  and  ask 
you,  before  God  :  Do  you  think  the  Church  of  Jesus 
Christ  originated  in  this  manner?  Mr.  Campbell  con- 
tinues :  '■'■Time,  however,  that  great  teacher," — all 
this  time,  Mr.  Campbell  was  profesaing  to  be  guided  by 
the  Bible  as  his  teacher! — "and  experience,  that  great 
critic,  have  fully  assured  us  that  the  principle  is  a  sal- 
utary one  ;  and  that,  although  we  seemingly  lose  much 
by  its  application,  our  loss  consists  only  in  barren  ojnn- 
io7is,  fruitless  speculations,  and  useless  traditions'* — a 
glorious  (?)  origin  for  the  Christian  Church  ! — "that 
only  cumber  the  ground  and  check  the  word,  so  that 

it  is  in  a  good  measure  unfruitful  We  were 

not,  indeed,  at  first  apprised  of  the  havoc  which  our 

principles  would  make  upon  our  opinions  

Hence,  since  we  put  to  sea  on  board  this  bottom,  ive 
have  been  compelled  to  throw  overboard  some  opinions 
once  as  dear  to  us  as  they  now  are  to  those  who  never 
thought  of  the  difference  between  principle  and  opin- 
ion."— Christian  System,  pp.  7,  9. 

2.  The  Campbellite  Church  began  with  infant- 
rantism.    Says  A.  Campbell,  of  its  history:  "Infant 


CAJIPBELLITE  CHUECH. 


37 


baptism  and  infant  sprinkling,  with  all  infantile  imbe- 
cility, immediately  expired  in  our  minds." — Christian 
System,  pp.  9,  10. 

3.  The  Cainphellite  Church  began  with  ^Hnfantile 
imbecility'''' — ivhatever  that  may  be.  See  last  quota- 
tion. 

4.  The  Gampbellite  Church  began  with  "fruitless 
speculations,"  "barren  opinions"  and  xiseless  tradi- 
tions."— Alex.  Campbell's  words,  quoted  under  point 
"1" — above. 

Whatever  may  have  been  the  vagaries  of  the  early 
Christian  disciples,  pray,  where  is  the  record  of  Jesus 
Christ  having  begun  His  Church  with  infant  rantism,  or 
infant  baptism,  either, — with  "infantile  imbecility," 
with  "fruitless  speculations,"  "barren  opinions," 
"useless  traditions"and  as  a  "project"  and  an  "experi- 
ment' '  ? 

5.  The  Gampbellite  Church  began  with  the  "foun- 
dation of  the  Pedobaptist  temple,"  and  was,  finally, 
built  of  much  of  its  material,  gathered  by  its  founders, 
from  "the  ruins." 

Says  Alexander  Campbell :  "This  foundation  of  the 
Pedobaptist  temple  being  instantly  destroyed,  the 
whole  edifice  leaning  upon  it  became  a  heap  of  ruins. 
"We  explored  the  ruins  with  great  assiduity,  and  col- 
lected from  them  all  the  materials  that  could  be  work- 
ed into  the  Christian  temple."— Christian  System  p.  10. 
(My  italics.)  Baptismal  regeneration,  taking  the  gov- 
ernment of  the  Church  out  of  the  hands  of  the  peo- 


38  ORIGIN  or  THE 

pie,  etc.,  I  will  prove — see  chaps.  12  and  30  of  this 
book,— were  some  of  the  materials  "worked  into" 
Campbellism.  How  the  Campbells  could  have  imag- 
ined,or  their  followers  can  imagine  a  Church, with  such 
an  origin,  the  Church  of  Christ,  can  be  accounted  for 
only  by  the  certain  fact  that  their  pretension,  that  they 
take  the  Bible  as  their  rule  of  faith  and  practice,  is  a 
delusion.  No  wonder  Alex.  Campbell  wrote  that  they 
were  "strongly  inclined  to  suspect  its  fallacy  and  had 
well  nigh  abandoned  it  as  a  deceitful  speculation." — 
Idem,  p.  7.  When  the  Campbells  were  building 
Campbellism  what  a  pity  they  had  not  abandoned  the 
work,  to  be  really  guided  by  the  Bible  words  :  "For 
other  foundation  can  no  man  lay  than  that  which  is 
laid'" — 1800  years  before  the  Campbells  undertook  to 
build  the  temple  of  God — "which  is  Jesus  Christ;" 
"if  any  man  shall  add  unto  them  God  shall  add  unto 
him  the  plagues  which  are  written  in  this  book." — 1 
Cor.  3:11  ;  Rev.  22:  18. 

6.  TIte  Camphellite  Church  began  with  repudiat- 
ing and  scoffing  at  Bible  Societies,  Missionary  Socie- 
ties, Edticational  Societies,  Tract  Societies,  Sunday- 
schools,  etc.,  and  with  teaching  men  to  live  unto  them- 
selves. 

Says  Mr.  Jeter:  "When  Mr.  Campbell  commenced 
his  Reformation  he  found  various  benevolent  or  relig- 
ious associations  in  existence,  having  for  their  object 
the  diffusion  of  Divine  truth  and  the  extension  of  the 
kingdom  of  the  Messiah.     Among  these  institutions 


CAMPBELL ITE  CHURCH. 


39 


we  may  mention  Mission,  Bible,  Tract,  and  Educa- 
tional Societies  and  Sunday-schools,  whose  titles  indi- 
cate, with  sufficient  precision,  to  the  common  reader, 
their  respective  spheres  of  operation.  The  objects 
contemplated  by  these  associations  were  of  the  highest 
importance,  and  appealed  most  powerfully  to  the  sym- 
pathies and  liberality  of  the  pious.  It  were  uncandid  to 
deny  that  they  originated  with  wise  and  good  men,  in 
the  love  of  the  truth,  and  in  an  earnest  desire  to  pro- 
mote the  salvation  of  sinners,  and  the  glory  of  the 
Redeemer,  that  they  were  sustained  by  the  generous 
sacrifices,  fervent  prayers,  and  self-denying,  and,  in 
some  cases,  heroic  labors  of  their  friends ;  and  that 
they  have  been  successful  in  a  measure,  corresponding 
with  these  toils  and  sacrifices,  and  adapted  to  inspire 
the  gratitude  for  the  past,  and  confidence  in  regard  to 
the  future.  .  .  Mr.  Campbell  commenced  his  edi- 
torial career  with  pretty  strong  opposition  to  those  re- 
ligious enterprises." — Jeter  on  OamjihelUsm,  j).  44. 

Says  Alex.  Campbell :  "The  success  of  all  modern 
missionaries  is  in  accordance  with  these  facts.  They 
have,  in  some  instances,  succeeded  in  persuading  some 
individuals  to  put  on  a  sectarian  profession  of  Chris- 
tianity. As  the  different  philosophers,  in  ancient  na- 
tions, succeeded  in  persuading  a  few  discijiles  to  their 
respective  systems,  each  new  one  making  inroads  upon 
his  predecessors,  so  have  the  modern  missionaries  suc- 
ceeded in  making  a  few  proselytes  to  their  systems, 
from  amongst  the  disciples  of  the  different  pagan  sys- 


40 


ORIGIN  OF  THE 


terns  of  theology.  " — Christian  Baptist,  pp.  14,  15. 
This  is,  substantially,  the  outcry  of  avowed  infidels 
against  missions.    Hence  Jeter  says  of  Campbell : 

"Whatever  was  published  in  infidel  or  semi-infidel 
papers  in  disparagement  of  missionaries  was  promptly 
transferred  to  the  columns  of  the  Christian  Baptist — 
Campbell's  organ — without  comment,  or  with  appro- 
bation ;  while  allusions  to  the  self-denials,  toils,  suffer- 
ings and  successes  of  missionaries  were  studiously 
omitted.  Mr.Campbell's  chief  instrument  in  opposing 
Christian  missions  and  promoting  his  Reformation  was 
caricaturing — an  art,  for  which  his  genius  peculiarly 
him." — Jeter  on  Camphellism,  p.  48. 

I  copy  a  specimen  of  A.  Campbell's  "caricaturing" 
of  missions,  which  will  show  that  Mr.  Jeter  did 
not  use  too  strong  language  : 

"What  charity,  what  lawless  charity,  would  it  require 
to  believe  that  a  Reverend  Divine,  for  instance,  coming 
to  Pittsburgh,  some  time  since,  under  the  character 
of  a  missionary,  and  after  'preaching  four  sermons'  of 
scholastic  divinity  to  a  few  women  and  children  in  the 
remote  corners  of  the  city,  called  on  the  treasurer  of 
the  missionary  fund  of  that  place,  and  actually  drew 
forty  dollars  for  the  four  sermons :  I  say,  what  law- 
less charity  would  it  require  to  consider  such  a  man 
a  servant  of  Jesus  Christ,  possessed  by  the  spirit  of 
Paul,  Peter,  or  any  of  the  true  missionaries !  !  .  .  . 
Ten  dollars  for  a  sermon  one  hour  long !  preached  to 
the  heathen  in  the  city  of  Pittsburgh,  by  a  regularly 


CAMPBELLITE  CHtTRCH. 


41 


educated,  pious,  missionary!!  How  many  widow's 
mites,  how  many  hard  earned  charities,  were  swallowed 
up  in  one  hour  by  this  gormandizer  !  J  Tell  it  not  in 
Gath.  Publish  it  not  in  the  streets  of  Askelon.  'But,' 
says  an  apologist,  'it  took  the  good  man  a  week  to 
study  it ;  besides  he  gave  them  prayers  into  the 
bargain.'  A  week  to  study  a  sermon!  for  a  graduate 
of  a  college  too ! !  ^Vhy,  his  sermon  was  not  worth  a 
cent !  There  is  not  a  lawyer  in  Pittsburgh  who  could 
not  prepare  an  orthodox  sermon  in  a  week,  and  deliver 
it  handsomely,  too,  for  ten  dollars.  From  the  prayers 
and  sermons  of  such  missionaries  may  the  pagans  be 
long  preserved.  .  .  .  Indeed,  I  think  we  have  few 
men  of  any  information  who  Avould  come  forward 
openly  to  defend  the  plan  of  saving  the  world  by  means 
of  money  and  science  ;  of  converting  pagans  by  funds 
raised  indirectly  from  spinning  wheels,  fruit  stalls, 
corn  fields,  melon  patches,  potato  lots,  rags,  children's 
play  things,  and  religious  newspapers,  consecrated  to 
missionary  purposes  ;  and  from  funds  raised  directly 
by  begging  from  everybody,  of  every  creed  and  of  no 
creed  whatever.  By  sending  men  out  to  preach 
begging  sermons,  and  to  tell  the  people  of  A's  mission- 
ary patch  of  potatoes  producing  twice  as  much  per 
acre,  as  those  destined  for  himself  and  children  ;  of 
B's  uncommon  crop  of  missionary  wheat,  a  part  of 
which  he  covetously  alieniated  from  the  missionary  to 
himself,  and  as  a  judgment  upon  him,  his  cow  broke 
into  his  barn  and  ate  of  it  till  she  killed  herself ;  of 


42 


ORIGIN  OF  TIIE 


E's  missionary  sheep  having  each  yeaned  him  two 
lambs  apiece,  while  his  own  only  yeaned  him  one 
apiece ;  and  a  variety  of  other  miracles  wrought  in 
favor  of  the  missionary  fund." — Christian  Baptist, 
pp  53,  54. 

"Our  objection  to  the  missionary  plan  originated  in 
a  conviction  that  it  is  unauthorized  by  the  New  Testa- 
ment ;  and  that  in  many  instances  it  is  a  system  of 
iniquitous  peculation  and  speculation." — Idem,  p.  53. 

"An  attempt  to  convert  Pagans  and  Mahometans  to 
believe  that  Jesus  Christ  is  the  Son  of  God  and  the 
sent  of  the  Father,  until  Christians  are  united,  is  also 
an  attempt  to  frustrate  the  prayer  of  the  Messiah,  to 
sul)vert  his  throne  and  government. "/cZem,  p.  135. 

"The  bil)lc,  then,  gives  us  no  idea  of  a  missionary 
without  the  power  of  working  miracles.  Miracles  and 
missionaries  arc  inseparably  connected  in  the  New 
Testament." — /cZc???,  p.  15.  "I  honestly  confess  that 
the  popular  clergy  and  their  schemes  appear  to  me 
fraught  with  mischief" — what  every  infidel  lecturer 
and  paper  of  our  land  say  and  have  said  for  years,  so 

far  as  our  temporal  interests  are  concerned  "to 

the  temporal  and  eternal  interests  of  men.  .  .  .  The 
bil)le  cannot  be  disseminated  without  their  popular 
appendages,  and  if  cliildren  are  taught  to  read  in  their 
Sunday  S(;hools,  their  jjockets  must  be  filled  with  re- 
ligious tracts,  the  object  of  which  is  either  directly  or 
indirectly  to  bring  them  under  the  domination  of  some 
creed  or  sect.    Even  the  distribution  of  the  Bible  to 


CAIMPBELLITE  CHURCH. 


43 


the  poor  must  be  followed  up  with  those  tracts,  as  if 
the  bible  dare  not  be  trusted  in  the  hands  of  a  lay- 
man"— Mr.  Campbell  seems  to  have  overlooked  this 
when  he  sent  out  his  publications  ! — "without  a  priest 
or  his  representative  at  his  elbow.  It  is  on  this  ac- 
count that  I  have,  for  some  time,  viewed  both  'bible 
societies'  and  'Sunday  Schools'  as  a  sort  of  recruiting 
establishments,  to  fill  up  the  ranks  of  those  sects  which 
take  the  lead  in  them.  It  is  true  that  we  rejoice  to  see 
the  bible" — These  small  b's  to  Bible  and  Bible  Socie- 
ties are  Mr.  Campbell's — "spread  and  the  poor  taught 
to  read  by  those  means  ;  but  notwithstanding  this  we 
ought  not,  as  we  conceive,  to  suffer  the  policy  of  nian}^ 
engao-ed  therein  to  pass  unnoticed,  or  to  refrain  fi-om 
putting  those  on  their  guard  who  are  likely  to  be 
caught  by  the  'slight  of  men  and  cunning  craftiness." 
— Idem,  p.  80. 

In  the  early  period  of  Campbell's  Church  building. 
Colleges  came  in  for  their  share  of  his  abuse.  He 
said  :  "The  Baptists,  too,  have  got  their  schools,  their 
Colleges  and  their  Gamaliels, too — and  by  the  magic  of 
these  marks  of  the  heast,  they  claim  homage  and  re- 
spect, and  dispute  the  high  places  with  those  very 
Rabbis  whose  fathers  were  wont  to  grin  at  their  futh- 
crs.'"— Quoted  on  p.M5  of  Jeter  on  CamjyheUism,  from. 
Mill.  Ilarh.,  vol.  1,  p.  15.  A  few  years  after  this 
the  founder  of  the  Campbellite  Church  took  "the  mark 
of  the  beasf'upon  himself,  by  being  placed  at  the  head 
of  Bethany  College. 


44 


ORIGIN  OF  THE 


The  result  of  this  warfare  on  all  good  institutions 
was  to  create  and  foster  covetousness  and  wither  the 
influences  of  Church  work  to  an  extent  that  only  the 
Great  Day  can  reveal.  A  correspondent  of  Mr. 
Campbeirs  paper  writes  him  : 

"My  dear  sir,  you  have  begun  wrong,  if  your  ob- 
ject is  reformation.  Never  attack  the  principle  which 
multiplies  the  number  of  Bibles,  or  which  promotes 
the  preaching  of  the  gospel  or  the  support  of  it,  if 
you  desii-e  Christianity  to  prevail.  As  I  informed  yov 
when  here,  I  repeat  it  again,  your  opposition  to  a 
preached  gospel,  to  the  preachers  and  Bible  Societies, 
secures  to  you  the  concurrence  of  the  covetous,  the  ig- 
norant, the  prayerless  and  the  Christless  CJiristian. 
These  are  not  the  expressions  of  one  who  has  any  interest 
in  defending  the  kingdom  of  the  clergy,  or  the  hireling 
system,  but  of  one  who,  like  yourself,  has  been  provi- 
dentially thrown  into  the  possession  of  a  competency 
of  the  good  things  of  this  world.  I  am  as  anxious  as 
you  can  be  for  the  correction  of  all  errors,  but  in  mak- 
ing the  correction,  or  in  arriving  at  it — spare,  I  be- 
seech you,  ihegraiid  means  that  God  has  employed  and 
is  still  using  for  extending  Christ's  kingdom — I  mean 
a  2)^'eached  gospel." — Cliristian  Baptist,  p)-  70.  (My 
Italics.) 

Said  the  editor — D.  S.  Burnet — in  his  "Pi'eface  to  the 
Eighth  Edition"  of  the  Christian  Baptist :  "Sometimes 
the  institutions" — as  noticed  in  the  preceding — ^^them- 
selves confounded  with  such  abuses,  shared  in  their 


CAMPBELLITE  CHUUCII. 


45 


general  condemnation,  and  the  position  of  many  of  our 
Churches  ivas  quite  equivocal  on  the  whole  subject  of 
general  organizations  for  Bible  and  missionary/  pur- 
jioses.  .  .  .  But  the  feeling  on  this  subject  has 
been  modified  for  the  better.  We  now  have  our  bible, 
missionary  and  tract  institutions,  and  Brother  Camp- 
bell himself  has  accepted  the  presidency  of  one  of 
them.  With  very  little  exception  our  brethi'en  are 
warmly  advocating  and  aiding  to  sustain  them." — (My 
Italics.)  To  some  extent  Mr.  Burnet  is  correct  in  his 
statement,  that  the  Carapbellite  Church  has  aljandoned 
the  ground  which  its  founder  at  tirst  occupied.  But 
their  denomination,  to-day,  is  nearly  split  by  two  par- 
ties ;  one  of  which  proposes  to  repudiate  Campbellism, 
indorse  the  terrible  (?)  institutions  which  Mr.  Camp- 
bell so  maligned  ;  the  other  of  which  proposes  to  stand 
by  the  old  Campbcllite  banner.  Thus,  the  American 
Christian  Hevieiv  bewails  the  Campbellite  times  : 

"Little  did  this  great  reformer" — Mr.  Campbell — 
"dream  that  in  less  than  one  decade  after  his  demise 
there  would  be  found  in  existence  eight,  distinct  and 
separate  missionary  organizations,  operating  independ- 
ently of  the  Church  of  Jesus  Christ,  and  hooting  at  the 
idea  of  Scriptural  authority  for  maintaining  such  insti- 
tutions, and  that  a  'Ministerial  Association,'  separate 
and  apart  from  the  common  membership  of  the  Church, 
would  be  found  in  nearly  every  C'ongressional  district 
in  some  five  or  six  states  ;  to  say  nothing  of  Sunday 
School  Institutes,  separate  and  apart  from  the  Church, 


46 


ORIGIN  or  THE 


and  run  in  the  interests  of  a  select  few  of  self-ap- 
pointed officers,  who,  in  the  name  of  the  Church  would 
seek  to  make  merchandise  of  the  gospel  of  the  Son  of 

God  !  It  is  getting  to  be  an  alarming  fact 

that  the  congregations  which  refuse  to  come  under  the 
lash  of  society  managers  are  proscribed  as  'anti-mis- 
sionary,' and  reproached  as  mean  and  gingerly. 
Let  it  be  understood,  far  and  near,  that  the  A.  C.  Re- 
view stands  on  the  old  ground,  where  the  fathers  of 
this  Reformation  stood."  The  paper,  just  quoted, 
was  the  organ  of  Benjamin  Franklin — the  great  Camp- 
bellite  "champion"— during  his  life  time;  and  it  is 
one  of  the  oldest  and  most  influential  of  Campbellite 
papers. 

The  explanation  of  the  whole  of  it,  I  think,  is :  At 
the  beginning  of  his  new  clmrch  Mr.  Campbell  found 
every  good  institution  under  the  control  of  other  de- 
nominations. They,  therefore,  were  a  great  hindrance 
to  his  "project."  He,  therefore,  made  war  ou  them, 
intending,  as  soon  as  he  could,  to  have  such  institu- 
tions in  his  own  Church.  But,  when  he  was  able  to 
build  them  up  he  found  that  many  of  his  people  re- 
fused to  abandon  their  founder's  first  teaching.  To 
this  was  due  the  fact  that  Mr.  Campbell's  College — 
Bethany — came  near  being  financially  crushed,  after 
his  death.  There  may  have  been  still  another  object 
in  Mr.  Campbell's  opposition  to  these  institutions. 
That  was,  to  draw  after  him  the  covetous  of  the  differ- 
ent denominations ;  as  many  of  them  would  gladly 


CAMPBELLITE  CHURCH. 


47 


accept  a  Church  which  was  likely  to  cost  them  little  or 
nothing.! 

What  may  be  the  doubtful  position  of  the  Camp- 
bcDite  Church,  as  to  Mr.  Campbell's  opposition  to  Bi- 
ble, Missionary,  Tract  and  other  Societies,  I  do  not 
say.  But,  I  have  written  what  I  have  written,  upon 
this  point,  for  but  one  end,  viz.,  to  show  the  character 
of  the  founder  of  the  Campbellite  Church  and  of  its 
beginning.  If  a  stream  cannot  rise  above  its  fountain, 
I  ask,  can  an  institution  Avith  such  a  founder  and  such 
a  beginning  be  the  "Christian  Church?"  Does  its 
origin,  in  this  regard,  look  like  the  origin  of  the  New 
Testament  Church?  Who  will  deny  that  Christ's 
words,  "Ye  shall  know  them  by  their  fruits" — Matt. 
7:15-18 — are  applicable  to  the  beginning  of  Camp- 
bellisni,  as  the  answer  as  to  its  claims  that  it  is  the 
"Christian  Church?" 

tDoubtless,  many  of  Mr.  Campbell's  "Baptist"'  couverts  were 
so  obtaiued.  In  that  respect  Mr.  Cam]ibell  was  a  blessiiij^  to  the 
Baptist  Chiiroh,  as  the  onl}^  pity  is.  that  all  such  do  not  go  to 
some  new  sect,  or  let  God  convert  them.  So  far  as  Baptists  were 
influenced  by  Mr.  Campbell's  opposition  to  these  institutions,  he 
was  a  banc  to  them. 


48 


ORIGIN  or  THE 


CHAPTER  in. 

HISTORY  OF  THE  CAMPBELLITE  CHURCH  CONTINUED. 

In  this  Chapter  1  will  notice  only  the  relation  of  the 
Campbells'  new  Church,  in  its  early  history,  to  the 
Baptist  Church. 

1.  In  Chapter  II,  we  saw  that  the  Campbells  were 
Scotch  Presbyterians — the  "blue  stocking"  ones  at 
that.  A.  Campbell  says  :  "I  commenced  my  career 
in  this  country  under  the  conviction  that  nothing  that 
was  not  as  old  as  the  New  Testament  should  be  made 
an  article  of  faith,  a  rule  of  practice,  or  a  term  of  com- 
munion amongst  Christians.  In  conformity  to  the 
grand  principle  ....  I  was  led  to  question  the 
claims  of  infant  sprinkling,  and  was,  after  a  long,  seri- 
ous and  prayerful  examination,  led  to  solicit  immersion 
on  a  profession  of  my  faith,  when  I  scarce  knew  a 
Baptist  from  Washington  to  the  Ohio,  in  the  immedi- 
ate region  of  my  labors,  and  when  I  did  not  hioiv 
that  any  friend  or  relation  on  earth  would  concur  with 
me." — Christian  Baptist,  p.  92.  Mr.  Campbell's 
eagerness  to  set  himself  forth  as  such  a  bold,  disinter- 
ested seeker  for  truth  led  him  to  make  an  eiToneous 
statement,  in  the  italicised  words  (my  italics),  as  the 
same  eagerness  led  him  into  innumerable  erroneous 
principles,  avowals  and  professions,  during  his  whole 


CAMPBELLITE  CHURCH. 


49 


career.  For  Prof.  R.  Richardson,  of  Bethany  College, 
one  of  Mr.  Campbell's  ecclesiastical  sons,  writes  that 
at  the  time  he  sought  immersion:  "Upon  stating  to 
his  oldest  sister  his  conclusions,  and  his  intention  to 
comply  loith  xohat  he  conceived  to  he  the  requisitions  of 
the  gospel,  she  informed  him  that  her  convictions  and 
intentions  had  for  some  time  been  the  same;  and,  upon 
stating  the  matter  to  their  father,  he  proposed  that 
they  should  send  for  a  Baptist  preacher,  and  attend 
upon  the  ministration  of  the  ordinance  in  the  immedi- 
ate region  of  their  labors." — Religious  Denom.p.  226. 
(My  italics.)  This  error,  in  Mr.  Campbell's  state- 
ment, is  of  no  significance,  save  as  showing  the  tend- 
ency in  Mr.  Campbell  to  make  extravagant  assertions, 
especially  when  they  would  enhance  his  own  cause  or 
honor  ;  and  which  shows  that  we  can  hardly  credit  his 
claims  to  be  the  founder  of  the  Church  of  Christ.  Mr. 
Campbell  continues :  "I  was  accordingly  baptised  by 
Elder  Matthias  Luse,  who  was  accompanied  by  Elder 
Henry  Sjicars,  on  the  12th  day  of  June,  1812." — 
Christian  Baptist,  p.  92.  Mr.  Campbell  omits,  in 
this  connection,  to  state  that,  near  two  years  before, 
the  Campbells  had  organized  a  new  Church.  Prof. 
Richardson  says  : 

"An  application  was  made  to  the  pious  of  all  parties 
in  the  vicinit}^  and  a  'declaration  and  address  drawn 
up  and  printed,'  in  which  all  were  invited  to  form  a 
union  upon  the  principles.  ...  A  considerable 
number  of  individuals  responded  to  this  appeal,  and  a 


50 


OUIGIN  OF  THE 


congregation  was  nnmediatelt/  organized  upon  Brush 
Run,  in  Washington  County,  on  the  7th  of  September, 
1810,  where  a  house  of  worship  was  erected,  and  where 
ministeiial  duties  Avere  performed  conjointly  by  T. 
Campbell  and  his  son  Alexander,  who  had  been  duly 
ordained  pastors  of  the  Church." — Religious  Denom. 
p.  225. 

In  his  lectures  on  Campbellism,  "Elder  T.  P. 
Haley,"  pastor,  a  few  years  ago,  in  St.  Louis,  gives 
the  satne  facts,  but  dates  the  same  organization  in 
1809,  instead  of  in  1810,  as  Mr.  Eichardson  does. — 
Globe-Democrat. 

Mr.  Frederick  D.  Powers,  the  Carapbellite  pastor  at 
Washington,  at  the  time  of  President  Garfield's  death, 
dates  the  organization  of  this  sect,  "May  4,  1811,  with 
thirty-one  members" — Scliaff-Herzog  Ency.^j).  644. 
Whichever  of  these  three  dates  is  the  true  one  matters 
not,  since  the  three  agree  in  dating  the  organization  of 
the  first  Campbellite  Church  before  Mr.  Campbell's 
baptism.  The  Schaff-Herzog  Ency.,  p.  377,  agrees 
with  tlie  three  in  dating  the  founding  of  Mr.  Camp- 
bell's Church  before  he  was  baptized  by  Eld.  Luse  ; 
and  Mr.  Jeter's  statement  admits  of  no  other  mean- 
ing.— Jeter  on  Campbellism,  p.  16.  This,  Professor 
Richardson  says,  "was  the  humble  origin  of  a  refor- 
mation, now  widely  extended." — Relig.  Denom.,  p. 
225.  We  thus  see  that  Campbellism  originated  from 
Prcsbyterianism  ;  that  its  origin  is  in  no  way,  of  the 
Baptist  Church. 


CAMPBELLITE  CHURCH. 


51 


The  Campbellites  were  then  so  far  from  being  Bap- 
tists that  A.  Campbell  says  :  "I  did  not,  at  tirst,  con- 
template forming  any  connexion  with  the  Regular 
Baptist  Association  called  the  'Red  Stone,*  as  the  per- 
fect independency  of  the  Church  and  the  pernicious 
tendency  of  human  creeds  and  terms  of  communion 
were  subjects  to  me  of  greatest  concern." — Christian 
Baptist,  p.  92.  "But  scarcely  had  I  begun  to  make 
sermons  when  I  discovered  that  the  religion  of  the 
New  Testament  was  one  thing,  and  that  of  any  sect 
which  I  knew  ^vas  another." — Christian  Baptist,  p. 
664.  As  he  called  the  Baptists  a  "sect,"  of  course 
he  could  never  have  been  a  Baptist.  "When  pressed 
by  some  influential  Baptists  in  the  cit}-^  of  New  York 
and  Philadelphia,  in  the  A'ear  1816" — four  years  after 
his  baptism,  and  three  years  after  he  had  united  with 
the  "Red  Stone  Association" — "to  settle  in  one  of 
those  cities,  I  declined  the  friendly  offers  and  kind 
persuasions  .  .  alleging  that  I  could  not  take  the 
charge  of  any  church  in  those  cities,because  I  did  not 
think  that  they  would  submit  to  the  government  of 
Jesus  Christ,  or  to  the  primitive  order  of  things." 
Christian  Bajjtist,  p.  664.  Prof.  Richardson  sajs 
they  were  "disinclined  to  a  combination  \\ith  any  re- 
ligious party." — RtJig.  Denom.,  p.  226.  Mr.  Fan- 
ning, a  leading  Campbellite,  editor  of  the  Gospel  Ad- 
vocate, in  a  sketch  of  A.  Campbell's  biography,  says  : 
"As  intimated,  he  fraternized  with  the  Baptists  for 
quite  a  numlier  of  years  ;  l)ut  while  he  was  among 


52 


ORIGIN  OF  THE 


them  it  scarcely  could  be  said  that  he  was  one  of 
them," — Gospel  Advocate,  1866,  p.  453,  quoted. 

2.  The  Camphellite  Church  uniting  xDith  the  Red 
Stone  Baptist  Association.  That  A.  Campbell,  as  a 
condition  to  his  baptism,  gave  Eld.  Luse  some  reason 
to  believe  he  intended  to  live  the  Baptist  or  New  Tes- 
tament faith,  is  probable.  The  Baptists,  then,  being 
fully  as  strict — if  not  stricter — as  they  now  are,  it  is 
much  more  probable  that  Mr.  Campbell  profesrsed,  or 
made  believe  he  professed,  the  Baptist  faith,  than  that 
Elders  Luse  and  Spear  sanctioned  his  baptism  to 
preach  and  live  Campbellism,  Mr.  Campbell's  course, 
in  uniting  with  the  "Red  Stone"  Baptist  Association, 
makes  this  more  than  probable. 

Mr.  Campbell  says:  "As  a  mere  spectator  I  did, 
however,  visit  the  Red  Stone  Association  in  the  fall  of 

1812.  After  a  more  particular  acquaintance  with 
some  of  the  members  and  ministers  of  that  connex- 
ion, the  Church  at  Brush  Run  did  finally  agree  to 
miite  with  that  Association  on  the  ground  that  no 
terms  of  communion  other  than  the  Holy  Scriptures 
should  be  re(|uircd.  On  this  ground,  after  present- 
ing a  wi^tten  DECLARATION  OF  OUR  BELIEF  ( alwayS 
distinguishing  betwixt  making  a  declaration  of  our 
faith  for  the  satisfaction  of  othei's,  and  binding  that 
declaration  on  others  as  a  term  of  communion,)  we 
united  with  the  Red  Stone  Association  in  the  fall  of 

1813.  " — Christian  Baptist,  p.  92.  (Capital  letters 
mine.) 


CAJtPBELLITE  CHURCH. 


53 


So,  Mr.  Jeter  says  :  "Presenting  a  written  declara- 
tion of  their  faith,  they  were  received  in  the  fall  of 
1813." — Jeter  on  Camphellism,  p.  16.  Now,  bait 
noted :  Baptist  Churches  have  never  professed  any 
other  terms  of  communion  than  those  of  the  New  Tes- 
tament ;  have  never  baptized  into  any  other  than  the 
New  Testament  faith  ;  have  never  professed  any  other 
than  the  Bible  alone,  as  their  only  "rule  of  faith  and 
practice,"  and  have  ever  held  that  creeds  and  confes- 
sions are  to  be  used  only  for  the  purpose  "of  making  a 
declaration  of  our  faith  for  the  satisfaction  of  others,  "f 
Hence,  Mr.  Campbeirs  Church  was  received  into  the 
Red  Stone  Association  '■'■after  presenting  a  icritten  dec- 
laration of  our  belief — his  own  words — just  as  all 
other  churches  are  received  into  Baptist  Associations. 
As  no  Church  can  unite  Avith  a  Baptist  Association 
without  "presenting  a  written  declaration  of  our  be- 
lief," Mr.  Campbell's  Church  was  required  to  present 
one.  As  to  what  that  "written  declaration  of  our  be- 
lief "  was,  the  very  fact  of  its  being  necessary,  before 
he  could  unite  with  the  Association,  is  sufficient  evi- 
dence that  it  impressed  the  Association  as  a  sound 
Baptist  "declaration  of  our  belief."  The  Associa- 
tion, as  do  all  Baptist  Associations,  required  the  "dec- 
laration" for  no  other  purpose  than  to  guard  itself 
against  receiving  into  its  body  a  heretical  Church. 
Mr.  Campbell's  Campbellite  Church,  therefore,  be- 


t  The  reader  is  requested  to  tiirn  to  Chapter  33,  of  this  book, 
where  he  w  ill  find  this  overwhelmiugly  proved. 


54 


ORIGIN  OF  THU 


yoiul  .1  reasonable  doubt,  united  with  the  Red  Stone 
Association, pretending  that  it  was  a  sound  Baptist 
Church. 

3.  The  Campbellite  Cliurch  excluded  from  Baptist 
fellowship. 

Paul  said:  "Because  of  cei-tain  false  brethren  piiv- 
ily  brought  in,  who  come  in  privily  to  spy  out  our 
liberty  which  we  have  in  Christ  Jesus,  that  they  might 
bring  us  into  bondage." — Gal.  2:4.  Jude  said: 
"There  are  certain  men  crept  in  privily." — Jude  4, 
In  the  "1"  part  of  this  Chapter  we  saw  that  the 
Campbells  were  far  from  being  Baptists ;  that  they 
were  only  wandering  stars  from  the  Presbyterian  firm- 
ament. In  the  "2"  part  of  this  Chapter  we  have 
seen  that,  on  a  Baptist  "declaration  of  our  faith"  they 
"crept"  into  the  Rod  Stone  Baptist  Association.  In 
"1"  of  this  Chapter,  we  saw  that  Mr.  Campbell  says 
that  after  he  had  united  with  the  Red  Stone  Associa- 
tion, he  declined  calls  from  Baptist  Churches  in  Phila- 
delphia and  New  York,  bccaii.se  he  was  not  a  Baptist. 
So,  it  is  clear  that  he  and  his  Church  presented  ?l  Bap- 
list  "declaration  of  our  faith, "and  united  with  a  Bap- 
tist Associntion  while  they  were  CamjjhcUites! 

Say.s  Prof.  Richardson:  "For though  disinclined  to 
a  C()ni1)inatiou  with  any  party,  kno\vn  as  such,  they 
deemed  tlic  principle  of  the  Baptists /oi'omWe  re/or- 
mation  and  religious  freedom,  and  believed  that  they 
had  it  in  their  power  to  preserve  their  independence  as 
a  Church,  and  the  integrity  .of  the  principles  of  their 


CAMPBELLITE  CHURCH. 


55 


first  organization,  a  connexion  with  the  Baptists  would 
afford  them  a  more  extended  field  of  usefidness.  Ac- 
cordingly, ill  the  fall  of  1813,  they  were  received  into 
the  Red  Stone  Association." — Relig.  Denom,  p.  226. 
(  My  italics. ) 

Says  Mr.  Campbell :  "When  we  drew  up  our  pros- 
pectus for  our  tirst  publication,  we  headed  it  the 
'Christian,'  and  had  it  not  been  that  we  found  our- 
selves anticipated  (?)  we  should  have  adhered  to  the 
title.  I  hesitated  between  the  title  'Baptist  Christian' 
and  'Christian  Baptist,' and  on  suggesting  my  embar- 
rassment to  a  friend,  who  has  since  given  himself  due 
credit  for  the  hint  as  an  original  idea,  he  thought  the 
latter,  [Christian  Baptist]  was  a  better  passport  to 
favor  than  either  of  the  others.  We  never  fully  ap- 
proved, but  from  expediency  adopted  it.'''' — Mill.Harb. 
N.  8.vo\.  3.  p.  338 — quoted  on  page  41  of  Text 
Book  on  CampheUism.  (My  Italics. )  Thus  it  is  seen 
that  Mr,  Campbell's  course,  in  uniting  with  the  Red 
Stone  Association,  proves,  and  Prof.  Richardson  says 
so,  it  was  to  give  Campbellism  a  "more  extended  field 
of  usefulness;"  and  ia  the  same  spirit,  Mr.  Campbell 
named  his  first  publication — as  a  "passport  to 
favor" — "from  expedieucy  adopted  it."  The 
first  Campbellite  Church  and  its  founder,  there- 
fore, did  not  hesitate  to  profess  and  adopt  views  and 
names  which  they  hated,  because  they  "would  afford 
them  a  more  extended  field  of  usefulness*'  and  be  a 
better  "passport  to  favor."    For  exactly  the  same 


56 


ORIGIN  OF  THE 


designs,  Paul  and  Jude  say  "false  brethren"  "crept" 
into  the  Baptist  Churches  of  their  day.  As  we 
could  but  expect,  once  among  Baptists,  Mr.  Campbell 
began  to  carry  out  the  purpose  he  had  in  joining  them. 

Prof.  Richardson  says :  "The  novelty  of  these 
simple  views  of  Christianity,  which  Alexander  Camp- 
bell as  a  messenger  of  the  Church  at  Brush  Run,  urged 
with  ability  upon  the  Association,  began  immediately 
to  excite  considerable  stir  in  that  body.  .  .  .  With 
more  liberal  minded  Baptists,  however,  Mr.  Camp- 
bell's views  grndually  prevailed." 

Attributing  it  to  "jealousy,"  Prof.  Richardson  says, 
"some  leading  members  of  the  Red  Stone  Associ.-ttion" 
led  them  to  inveigh  against  his  principles  as  innovating 
and  disorganizing  ;  and  finally  created  so  much  dissen- 
sion in  that  body,  and  so  much  animosity  towards  the 
Church  at  Brush  Ran,  that  the  latter,  in  order  to  avoid 
its  effects,  dismissed  about  thirty  members,  including 
Alexander  Campbell,  to  Wellsl)urg,  Virginia,  where 
they  were  constituted  as  a  new  Church,  and  upon  ap- 
plication, were  ndmitted  into  the  Mahoning  Associa- 
tion of  Ohio,  with  some  of  whose  members  they  had 
already  formed  a  favorable  intimacy." — Rdig.  De- 
nom.  p.  227. 

One,  who  lived  at  that  time,  gives  us  some  wise 
statements  on  this  matter  : — "Admitting  the  Baptists 
to  be  harmless  as  doves,  they  certainly  were  not  wise  as 
serpents.  For,  unlilic  the  Presbyterians  and  Seceders, 
they  received  them  with  open  arms,  and  rejoiced,  no 


CAMPBELLITE  CHURCH. 


57 


doubt,  at  having  in  their  number,  those  two  able 
preachei-s.  But  this  proved  to  be  a  fatal  step  to  them, 
and  was  the  'beginning  of  their  end.'  'The  fatal  ma- 
chine had  entered  their  city.'  Elder  A.  Campbell 
soon  preached  doctrines  that  sounded  strange  in  their 
old  Baptist  cars.  By  some  these  new  doctrines  were 
approved,  by  others  condemned,  and  war  was  inaugu- 
rated. Those  opposed  to  Elder  Cam^jbell's  views,  at 
one  time  thought  they  had  matured  a  plan  to  excom- 
municate him,  or  throw  him  overboard,  as  the  fright- 
ened mariners  did  Jonah  of  old,  during  the  storm  that 
threatened  them  with  destruction.  But  they  little 
knew  their  man.  When  they  were  about  to  take  the 
vote  for  this  purpose,  they  found  that  Jonah  had 
alreadvgone  on  l)oard  another  ship  tliat  was  nearbv, — 
that  is,  had  transferred  himself  to  the  Mahoning  As- 
sociation, and  thereby  having  checkmated  his  adver- 
saries,as  Dr.  Richardson  says,  was  out  of  their  jurisdic- 
tion and  still  in  the  Baptist  denomination.  Still  the 
fight  went  bravely  on  among  the  Eed  Stone  people, 
long  after  their  cause  had  left  them,  and  it  continued 
until  scarce  a  vestige  of  the  Red  Stone  Association  was 
left." — Life  and  Times  of  Elder  Reidien  Ross,  p.  3(54. 

The  peril  of  the  Red  Stone  Association  is  a  sad  re- 
minder of  Paul's  "perils  among  false  brethren;"  and 
of  his  exhortation:  "Now  we  command  3'ou  brethren 
in  the  name  of  our  Lord  Jesus  Christ,  that  ye  with- 
draw yourselves  from  every  brother  that  walketh  dis- 
orderly and  not  after  the  tradition  which  they  received 


58 


ORIGIN  OF  THE 


from  us."— 2  Cor.  11:  26;  2  Thess.  3:6.  By  his 
cunning  transference  of  his  membership  from  the  Eed 
Stone  Association  to  the  Mahoning,  A.  Campbell 
saved  himself  from  receiving  the  punishment  which 
Paul,  in  the  above  quoted  Scripture  enjoins.  But, 
whether  it  is  not  more  manly  to  stand  and  meet  jus- 
tice than  to  flee  from  it,  as  did  Mr,  Campbell,  I  leave 
to  the  reader. 

Prof.  Richardson  says:  "It  was  but  a  short  time, 
however,  until  the  abandonment  of  usages  being  cher- 
ished by  the  Baptists,  and  the  introduction  of  views 
and  practices  not  commonly  received  among  them, 
gave  rise  to  so  much  umbrage  and  opposition  on  the 
part  of  the  adjoining  churches,  composing  the  Bea- 
Ver  (?)  Association;  that  this  body  were  induced,  be- 
ing not  a  little  influenced  also  by  the  persevering  hos- 
tility of  that  of  the  Red  Stone,  to  denounce  as  hereti- 
cal, and  exclude  from  their  fellowship,  all  those 
churches  which  had  favored  the  views  of  the  reformers. 
The  schism  thus  produced  was  soon  extended  to  Ken- 
tucky, to  eastern  Virginia,  and,  in  short,  to  all  those 
Baptist,  churches  and  associations  into  which  the  views 
of  Mr.  Cam})bcll  had  been  introduced  by  his  debates 
and  meetings ;  the  Baptists  in  all  cases  separating  from 
their  communion  all  who  favored  the  sentiments  of  the 
Disciples." — Religious  Denominations,  p.  227. 

Prof.  Richardson  probably  should  have  said  the 
Dover  Association,  instead  of  the  Beaver  Association. 
In  1832,  the  Dover  Association — of  Va.,  organized  in 


CAMPBELLITE  CHURCH. 


59 


1788,  and  was  too  well  established  in  Bible  doctrine  to 
be  carried  away  by  Campbellism — met  at  Four  Mile 
Creek  Church,  in  Henrico  County,  Va.,  not  far  from 
the  city  of  Richmond.  During  the  session  of  the 
Association  a  committee  on  Campbellism  was  appointed, 
composed  of  Elders  John  Kerr,  Jas.  B.  Taylor,  Peter 
Ainslie,  J.  B.  Jeter,  and  Phillip  Montague.  The 
report  of  this  able  and  judicious  committee  was  adopted 
by  the  Association,  and  approved  by  the  Churches. 

We  quote  from  the  report  as  follows  : 

"The  select  committee  appointed  to  consider  and 
report  what  ought  to  be  done  in  reference  to  the  new 
doctrines  and  practices  which  have  disturbed  the  peace 
and  harmony  of  some  of  the  Churches  composing  this 
Association;  met  at  the  house  of  Eld.  Miles  Turpin, 
and  having  invited  and  obtained  the  aid  and  counsel  of 
Elders  Andrew  Broaddus,  Eli  Ball,  John  Micou,  Wm. 
Hill,  Miles  Turpin,  and  brother  Erastus  T.  Montague, 
after  due  deliberation,  respectfully  report  the  following 
preamble  and  resolution  for  the  consideration  and 
adoption  of  the  Asssociation :  'This  Association,  having 
been  from  its  origin,  blessed  with  uninterrupted 
harmony  and  a  high  degree  of  religious  prosperity,  has 
seen  with  unspeakable  regret,  within  a  few  years  past, 
the  spirit  of  speculation,  controversy  and  strife,  grow- 
ing up  among  some  of  the  ministers  and  churches 
within  its  bounds.  This  unhaijjiy  state  of  things  has 
evidently  been  produced  by  the  i)rcacliing  and  writing 
of  Alexander  Campbell,  and  his  adherents.  After 


60 


ORIGIN  OF  THE 


having  deliberately  and  prayerfully  examined  the 
doctrines  held  and  promulgated  by  them,  and  waited 
long  to  witness  their  practical  influence  on  the 
Churches,  and  upon  society  in  general,  we  are  thorough- 
ly convinced  that  they  are  doctrines  not  according  to 
godliness,  but  subversive  of  the  true  spirit  of  the 
Gospel  of  Jesus  Christ,  disorganizing  and  demoral- 
izing in  their  tendency;  and,  therefore,  ought  to 
be  disavowed  and  resisted,  by  all  the  lovers  of  truth 
and  sound  piety.  It  is  needless  to  specify,  and 
refute  the  errors  held  and  taught  by  them ;  this  has 
been  often  done,  and  so  often  have  the  doctrines, 
quoted  from  their  writings,  been  denied,  with 
the  declaration  that  they  have  been  misrepresented  or 
misunderstood.  If  after  more  than  seven  years'  inves- 
tigation, the  most  pious  and  intelligent  men  in  the  land 
are  unable  to  understand  what  they  speak  and  write,  it 
surely  is  an  evidence  of  some  radical  defect  in  the 
things  taught,  or  in  the  mode  of  teaching  them.  Their 
views  of  sin,  faith,  repentance,  regeneration,  baptism, 
the  agency  of  the  Holy  Spirit,  Church  government, 
the  Christian  ministry,  and  the  whole  scheme  of  Chris- 
tian benevolence,  are,  we  believe,  contrary  to  the  plain 
letter  and  spirit  of  the  New  Testament  of  our  Lord 
and  Savior. — Jeter  s  Camphdli'^m,  jW- 

In  the  same  report,  this  Committee  says:  "While 
they  arrogate  to  themselves  the  title  of  Reformers, 
it  is  lamentably  evident,  that  no  sect  in  Christendom 
needs  reformation  more  than  they  do."    p.  95. 


CAMPBELLITE  CHUKCH. 


61 


The  excluding  resolution  reads  as  follows  : 

"We,  therefore,  the  assembled  ministers  and  dele- 
gates of  the  Dover  Association,  after  much  delibera- 
tion, do  hereby  affectionately  recommend  to  the 
Churches  in  our  connection,  to  separate  from  their 
communion  all  such  persons  as  are  promoting  contro- 
versy and  discord,  under  the  specious  name  of 
'Eeformers.'  " — Jeter  on  Campbellism.,  p.  97. 

The  reader,  now,  has  an  undeniable  history  of  the 
relation  of  the  origin  of  Cam2)bellites  to  the  Baptists. 
Inasmuch  as  the  early  history  of  the  Campbellite 
Church  to  the  Baptist  is  so  imperfectly  understood,  I 
add  the  following  summary  : 

First.  The  Campbells  were  born  and  raised  Presby- 
terians, of  the  "blue  storking"  kind.  /Second:  The 
Cam2)bells  were  Pi'csbytci  iun  i)reachers.  Third:  The 
Cami)bells  organized  Sep.  7,  hSlU,  or  near  that  time, 
a  disaffected  l*res})yterian  Church — or  a  society  of 
disaifected  Presbyterians — of  thirty  members.  Fourth. 
In  June,  1812,  A.  Campbell,  as  minister  of  this 
society,  upon  a  Baptist  i)r()fessi()n  of  faith,  was 
bai)tized  by  Kid.  Mathias  Luse,  a  Baj)tist  minister,  at 
which  baptism  was  Eld.  Henry  Spears,  who  seems  to 
have  been  as  well  satistied  with  Campbell's  soundness 
as  a  r)aptist,.as  was  the  administrator.  Fifth.  Mr. 
Canii)bell  then  baptized  some,  and  perhaps  all,  of  his 
members.  /Sixth.  Notwithstanding  the  fact  that 
A.  Campbell  was  not  a  Baptist  in  belief,  his  baptizer, 
and  other  Baptists,  were  led  to  believe  him  a  Baptist. 


62 


ORIGIN  OF  THE 


Seventh.  With  this  belief,  he  and  his  Church  were 
urged  to  unite  with  the  Red  Stone  Association. 
Eighth.  In  his  own  language:  '■'■After  presenting  a 
written  declaration  of  our  belief  we  united  with  the 
Red  Stone  Association  in  the  fall  of  1813. — Chris. 
Bap.  2^-02.  (My  italics.)  Ninth.  Inasmuch  as  the 
Red  Stone  Association,  in  common  with  other  Baptist 
Associations,  required  this  as  a  test  of  New  Testament 
belief,  it  is  certain  that  Mr.  Campbell  impressed  the 
Association,  in  order  to  his  being  received,  with  his 
Church,  into  its  fellowship,  that  he  was  a  sound  Baptist. 
Tenth.  A.  Campbell,  Prof.  Richardson,  and  all  testi- 
mony, prove  that  A.  Campbell  took  this  course  as  "a 
passport  to  favor" — because  he  thought  "a  connexion 
with  the  Bai)tists  would  afford"  Campbellites  abetter 
opi)ortunity  of  gaining  converts  to  Campbellism.  Elev- 
enth. Campbcllism  is  an  off-shoot  from  the  Presbyterian 
Church.  Twelfth.  The  Campbells,  therefore,  neveii 
WERE  BAPTISTS,  NEVER  MEMBERS  OF  ANY  BAP- 
TIST CHURCH,  and  they  and  their  disaffected,  apos- 
tate Presbyterian  Church,  by  such  a  "declaration"  of 
faith  as  led  the  Red  Stone  Association  to  believe  them 
sound  Baptists,  "crept"  into  their  body,  "to  spy  out" 
their  "liberty"  "in  Christ  Jesus."  Gal.  3:  4;  Jude 
4.  Thirteenth.  Discovering  themselves  about  to  be 
exposed  and.  excluded  from  the  Red  Stone  Association, 
the  Campbells  hastily  fled  from  its  body  into  the 
Mahoning  Association,  where  they  had  succeeded  in 
leading  off   some  from  the  New  Testament  faith. 


CAMPBELLITE  CHURCH. 


63 


Fourteenth.  Having  thus  got  a  hold  among  Baptists, 
like  his  namesake,  Alexander  the  copper  smith,  Alex- 
ander Campbell  led  off  many  from  the  faith.  2  Tim. 
4:14-16. 

Never  let  it  again  be  said  that  the  Ca^npbelU  or 
Camphellitesioere  ever  any  part  of  any  Baptist  or  Neio 
lestament  Church.  Fifteenth.  The  only  sense,  in 
which  the  Campbells  were  "excluded  from  the  Bap- 
tists" is  in  the  exclusion  of  their  followers  from  the 
Dover  and  other  Associations  ;  the  exclusion  of  their 
converts — whenever  and  wherever  done — from  Baptist 
Churches.  This  was,  practically ,  tin  exclusion  of  the 
Campbells,  since  it  debarred  them  from  couimunion- 
felloAvship  with  Baptist  Churches  which  they  had  ob- 
tained as  apostate  Presbyterians,  by  creeping  into  the 
Red  Stone  Association,  with  such  a  "written  declara- 
tion of  our  belief"  as  led  the  honest,  unsuspecting 
souls,  composing  its  body,  to  think  they  were  I'eceiv- 
ing  to  their  bosom  one  "of  like  faith  and  order"  to 
their  own.  Over  this  exclusion  Mr.  Campbell  poured 
out  his  wrath,  because  it  limited  his  opportunities  of 
destroying  the  Church  of  Jesus  Christ. 

Rewrote:  "The  long  agony  is  over.  The  Dover 
Association  has  assumed  the  awful  responsibility  of 
producing  a  faction  ;  consequently  a  sect.  .  .  .  For 
myself,  I  feel  highly  honored  in  being  made  the  tirst 
martyr  in  old  Virginia  in  the  present  reformation.  .  . 
It  is  the  highest  I  ever  expected  to  enjoy  in  time." — 
Mill.  Harb.  vol.  4.  p.  13 — quoted  in  Jeter  on  Camp- 


64 


ORIGIN  OF  THE 


belUsm,  p.  101.  Mr.  Campbell  did  not  so  highly  prize 
this  "honor,"  when  he  surreptitiously  fled  from  the 
Red  Stone  Association  of  Va.,  to  the  Mahoning  Asso- 
ciation of  Ohio  !  Or,  did  he  think  it  was  necessary  to 
run  off,  into  Ohio,  in  order  to  its  being  the  highest 
"honor"  to  be  made  the  "first  martyr  in  old  Virginia" 
in  the  present  Reformation?" 


CAMPBELLITE  CHURCH. 


65 


CHAPTER  IV. 

HISTORY    OF    THE   CAMPBELLITE    CHURCH  CONTINUED. 

MARRIAGE  OF  STONISM  TO  CAMPBELLISM. 

The  reader,  who  has  not  the  history  of  Stonism  most 
clearly  in  his  mind,  is  requested  to  now  turn  back  to 
Chapter  I  of  this  book,  and  carefully  read  it. 

1.  Courtship  of  Stonism  and  Campbellism.  Says 
B.  W.  Stone:  "When  he  (A.  Campbell)  came  into 
Kentucky  I  often  heard  him  in  public  and  in  private. 
I  was  pleased  with  his  manner  and  matter. 
I  saw  no  distinctive  feature  between  the  doctrine  he 
preached  and  that  which  we  had  preached  for  many 
years,  except  on  baptism  for  remission  of  sins.  Even 
this  I  had  once  received  and  taught,  as  before  stated, 
but  had  strangely  let  it  go  from  my  mind,  till  Brother 
Campbell  revived  it  afresh.  .  .  .  In  a  few  things 
I  dissented  from  him,  but  was  agreed  to  disagree.  I 
will  not  say  there  are  no  faults  in  Brother  Campbell  : 
but  there  are  fewer,  perhaps,  in  him,  than  any  man  I 
know  on  earth ;  and  over  those  few  my  love  would 
throw  a  veil  and  hide  them  from  view  forever.  I  am 
constrained,  and  willingly  constrained,  to  acknowledge 
him  the  greatest  promoter  of  this  reformation  of  any 
man  living." — Biog.  B.  W.  Stone,  by  Mathes  p.  29. 
From  the  language  above,  it  is  very  certain  that  Mr. 
Campbell  had  wooed  and  won. 


66 


ORIGIN  OF  THE 


2,     The  Marriage. 

Says  J.  M.  Mathes:  "In  1826,  Bvo.  Stone  com- 
menced the  publication  of  a  religious  monthly  periodi- 
cal, put  uj)  in  pamphlet  form,  of  twenty-four  pages 
per  number,  called  the  '■Christian  Messenger.^  It  had 
a  good  circulation,  and  no  doubt  did  great  good  in 
spreading  the  knowledge  of  the  truth.  At  the  end  of 
six  years,  or  in  1832,  Elder  Johnson  became  co-editor 
of  the  Messenger  him,  and  so  continued  till  Mr. 
Stone  removed  to  Illinois.  Just  before  J.  T.  Johnson 
became  co-editor  of  the  Messenger  with  him,  a  union 
was  effected  between  the  Christians  with  Bro.  Stone, 
and  the  reformers,  so-called,  .  .  .  through  the 
labors  of  A.  Campbell  and  those  with  him.  They  oc- 
cupied the  same  foundation,  and  could  not  do  other- 
wise than  unite  together  when  they  came  to  understand 
each  other.  And  to  cement  and  make  permanent  this 
union,  two  distinguished  Elders  were  chosen  to  ride 
through  the  Churches  and  labor  together.  .  .  The 
union  has  been  permanent.  Of  this  union  Bro.  Stone 
says  :  'They  (the  Reformers)  held  the  name  Christian 
as  sacredly  as  we  did — they  were  equally  averse  from 
making  opinions  the  test  of  fallowship — and  equalh' 
solicitous  for  the  salvation  of  souls.  This  union,  irre- 
spective of  reproach,  I  view  as  the  noblest  act  of  my 
''—Biog.  B.  W.  Stone,  j^^.  29,30.  This  was 
several  years  after  A.  Campbell  had  fled  from  the  Red 
Stone  Association,  to  save  himself  from  exclusion,  and 
about  the  time  the  Dover  Association  excluded  the 


C.AJNIPBELLITE  CHURCH. 


67 


Campbeilites  from  its  fellowship.  One  and  the  same 
in  faith  and  practice,  the  marriage  of  Stonism  to 
Carapbellism  was  but  natural. 

Mr.  Stone,  not  having  the  talents  and  influence  of 
Mr.  Campbell,  and  dying,  in  twelve  years  after  the 
marriage,  as  a  natural  consequence,  the  family,  pro- 
ceeding from  the  union,  took  the  name  of  Campbellite, 
from  Mr.  Campbell.  Mr.  Stone  and  his  career  almost 
passed  out  of  history,  while  Mr.  Campbell  and  his 
career  are  perpetuated  by  the  family.  In  our  next 
Chapter,  we  will  see  what  is  the  proper  name  for  the 
family,  which  has  been  produced  and  perpetuated  from 
Campbell. 


68 


ORIGIN  Of  TIIE 


CHAPTER  V. 

THE  NAMES,  CAMPBELLITE  AND  CAMPBELLISM,  THE  ONLY 
RIGHT  NAMES. 

1.  Said  "Elder  T.  P.  Haley,"  in  St.  Louis,  at  the 
time  pastor  of  the  First  Campbellite  Church  there, 
in  a  series  of  lectures  on  his  own  Church:  "My 
theme  is  Campbellism.  I  make  no  apology  for  the 
use  of  this  term,  which  may  possibly  be  offensive  to 
some  of  my  hearers,  but  I  present  the  following  ex- 
planations. It  is  regarded  as  altogether  proper  to  de- 
nominate the  views,  the  teachings,  or  the  system  of 
theology  promulgated  and  defended  by  John  Calvin, 
of  Geneva,  as  Calvinism.  .  .  .  Such  was  his 
prominence  in  developing  and  giving  shape  to  them  as 
a  body  of  divinity,  that  it  is  eminently  proper  to  style 
them,Calviuisra.  It  is  not  offensive  to  call  that  system 
of  theology,  which  antagonizes  Calvinism  at  each  of 
the  five  points,  Arminianism,  because  James  Arminius 
was  most  prominent  in  its  promulgation  and  develop- 
ment. Lutheranism  and  Methodism  are  terms  by 
which  we  designate  the  peculiar  views  respectively  of 
Martin  Luther  and  John  Wesley,  and  the  large  and 
respectable  bodies  that  have  adopted  their  views  as 
respectively  denominated  Lutherans  and  Methodists. 
The  term  Campl)ollism  in  this  lecture  is  therefore  used 


CAMPBELLITE  CHURCH. 


69 


to  indicate  the 'views,'  'the  teachings,'  or  the 'system 
of  doctrine'  or  the  body  of  divinity  first  promulgated 
and  defended  in  the  United  States  by  the  Campbells, 
Thomas  and  Alexander,  father  and  son.  .  .  .  No 
name  has  been  more  widely  known  in  the  country,  in 
religious  circles,  both  in  Europe  and  America,  than  that 
for  Cami^bell,  and  no  religious  movement,  since  that  of 
John  ^Vesley,  has  produced  such  a  profound  impres- 
sion upon  the  public  as  that  which  these  gentlemen 
inaugurated,  and  which  is  commonly  known  as 
Campbellism." — Globe  Democrat  of  1877. 

^•xvd  Daily  Republican,  of  St.  Louis:  "Some 
time  since  the  Republican  announced  the  death  of 
Rev.  Mr.  Challen,  designating  him  as  'a  Campbellite 
Clerg}Tnan.'  The  Christian,  the  recognized  organ  of 
the  denomination  to  Avhich  he  belonged,  takes  excep- 
tion to  the  designation,  and  says  :  'We  do  not  think 
the  Republican  intended  any  disrespect,  either  to  the 
deceased  or  to  the  cause  to  which  he  devoted  his  long 
and  useful  life.  But  it  is  time  that  the  secular  papers 
of  this  country  knew  better  than  to  allude  in  such  terms 
to  a  large  and  respectable  religious  body,  and  then  at- 
tempt to  justify  it  on  the  ground  that  its  readers  would 
not  have  understood  what  it  meant  had  it  used  the 
name  by  which  they  prefer  to  be  distinguished.'  "We 
dislike" — said  the  Republican,  "exceedingly  to  contra- 
dict the  emphatic  assertion  of  a  religious  newspaper. 
Nevertheless,  we  must  venture  to  affirm  that,  the  people 
of  this  country  'do  not  understand  Avhat  is  meant  by 


70 


ORIGIN  OF  THE 


the  'Disciples'  or  'Christian  Church'  when  applied  to 
a  distinguished  religious  body,  as  clearly  as  they  un- 
derstand the  terms  'Methodist,'  'Baptist,'  etc.  This 
is  not  their  fault,  but  the  misfortune  of  the  denomina- 
tion alluded  to.  We  simply  state  the  fact,  leaving  the 
explanation  and  comment  to  those  more  interested  in 
an  important  matter.  We  doubt  whether  in  any  mixed 
company  of  ordinary  intelligent  persons,  two  out  of 
fifty  can  be  found  who  linow  that  the  sect  founded  by 
Alexander  Campbell  is  called  'Disciples'  ;  or  more  than 
five  out  of  the  fifty  who  know  that  the  sect  is  also 
called  the 'Christian  Church.'  In  the  same  company 
every  person  will  know  who  and  what  is  meant  by 
'Methodists'  and  'Baptists.'  When  'the  people  of  this 
country'  have  the  knowledge  which  the  Christian 
credits  them  with,  'the  secular  papers  of  this  country' 
will  be  glad  to  use  one  or  the  other,  or  both,  of  the 
names  the  Christian  prefers.  Until  popular  knowl- 
edge reaches  this  point,  the  Republican,  in  common 
with  the  rest  of  'the  secular  press,'  will  have  to  con- 
form to  popular  ignorance.  Moreover,  we  fail  to  see 
the  slightest  disrespect  in  the  word  'Campbellite.' 
Alexander  Campbell  was  a  man  of  whom  any  sect  may 
be  proud,  and  he  has  impressed  his  individuality  so 
strongly  on  the  organization  which  owes  its  origin  to 
him  that  it  is  never  likely  to  lose  his  name.  The  fol- 
lowers of  John  Wesley  do  not  scorn  the  name  of 
'Methodists,'  though  it  was  at  first  applied  to  them  in 
bitter  reproach.    They  have  made  it  not  only  honora- 


CAMPBELLITE  CHURCH. 


71 


ble,  but  illustrious  ;  and  if  the  religious  body  which  the 
Christian  represents  is  sensible,  it  -will  profit  by  then- 
example." — DaiJtj  Rtpubliran  of  1877. 

Crosswell :  "The  Campbellites  are  named  from 
Alex.  Campbell." — Ency.  Relig.  Knowledge,  p.  462 
— quoted. 

"Disciples  of  Christ,  (Campbellite  Baptist.)  This 
body  owes  its  origin  to  the  labors  of  ^Messrs.  Thomas 
and  Alexander  Campbell." — Haggenhadi  s  Hist.  Doc. 
Vol.  2,  p.  4-^5— quoted. 

"Disciples  of  Christ,  commonl}- called  Campbellites, 
from  Alexander  Campbell,  founder  of  the  sect,  who 
seceded  from  the  secession  branch  of  the  Presbyterian 
Church,  in  "Western  Pensylvania,  in  1812." — Gorrie's 
Churches  and.  /Sects  of  the  U.  S.  p.  156 — qucAed. 
IlitchcocV s  Anatijsis  of  tJte  Bible  says  substantially 
the  same.  Benedict's  History  of  the  Baptists:  "I 
have,  in  all  my  narratives,  when  this  people  are 
referred  to,  styled  them  Campbellites  or  Eeformers." 
p.  916. 

"Campbellites.  .  .  .  Alexander  Campbell  is  the 
'recognized  head,' of  this  religious  movement.  .  .  . 
Camjibellism." — Baptist  Succession,  p.  439. 

"A  religious  body.  .  .  .  the  adherents  of  Rev. 
Alexander  Campbell.  .  .  .  called  from  their  founder, 
Campbellites." — The  late  Wm.  R.  Williams,  D.D.,  of 
X.  Y.,  Vol.  1,  p.  861,  of  Documentary  Hist,  of  Am. 
Bible  Union. 

"Campbellites." — Rev.  R.  S.  Duncan,  author 
of  History  of  S.  S. 


72 


ORIGIN  OF  THE 


"Campbellites" — A.  C.  Dayton,  The  Immersions  of 
Pedobaptists  and  Campbellites. 

"Campbellites" — Rev.  J.  R.  Graves, LL.D. — Idem.. 

"Campbellites." — The  Standard,  Chicago. 

"Campbellism,"  "Campbellites." — Rev.  A.  P.  Wil- 
liams.—  Campbellism  Exposed. 

"Campbellites." — Summers  on  Baptism,  p.  246. 

"Campbellite." — Rev.  W.  W.  Gardner,  Missiles  of 
Truth,  p.  7. 

"The  sect  of  Christians  called  Disciples  or  Camp- 
bellites."— Drs.  Elisha  Tucker,  M,  B.  Anderson, 
Heman  Lincoln,  C.  W.  Houghton,  S.  S.  Cutting, 
W.  B.  Jacobs,  Edward  Latlirop,  Geo.  W.  Samson, 
J.  M.  Lenard,  A.  D.  Gillette,  J.  C.  StocTcbridge,  S. 
F.  Smith,  in  Jeter  on  Campbellism,  p.  5. 

"The  term  Campbellism  is  used  in  this  treatise  not 
as  a  term  of  reproach,  but  of  distinction.  No  other 
word  denotes  the  system  which  it  is  proposed  to  ex- 
amine. .  .  .  This  system  is  with  great  propriety 
t-ermed  Campbellism. — Jeter  on  Campbellism,}^^.  7,  8. 

Frederick  D.  Power,  pastor  of  the  Campbellite 
Church,  at  Washington,  D.  C,  at  the  time  of  President 
Garfield's  death:  "iVa?ne. — This  religious  people, 
sometimes  called  'Campbellites,'  or  'Campbellite  Bap- 
tists' " — then  he  proceeds  to  try  to  find  names  by 
which  they  "call  themselves." — Schaff-Herzog  Ency. 
Vol.  l,p.  644. 

Prof.  R.  Richardson,  another  leading  Campbellite, 
says:  "The  religious  society,  whose  members  prefer 


CAIVIPBELLITR  CHURCH. 


73 


to  be  known  by  the  primitive  and  unsectarian  appella- 
tion of  'Disciples  of  Christ,'  .  .  .  etc.,  but  who  are 
variously  designated  in  different  sections  as  .  .  .  Re- 
formers or  Campbellites." — Relig.  Denom.  pp.  223, 
224. 

Webster:  "Campbellite.  [From  the  Rev.  Alex. 
Campbell  of  Virginia.]    (Eccl.  Ilist)." 

"Campbellism,"  Rev.  N.  L.  Rice,  D.D.,  '■'■Camp- 
hellism,'" — a  tract  published  by  the  Presb.  Board  of 
Publication,  thus,  an  approval  of  the  use  of  the  term 
by  the  whole  Presb.  Church,  of  the  Northern  States. 

The  authorities  for  the  use  of  the  name,  Campbell- 
ite, are  thus  made  up  of  the  Presidents  of  Colleges, 
the  Professors  in  Colleges  and  Theological  Semina- 
ries, the  Dictionary  makers,  the  Church  historians,  the 
Encyclopedists,  of  all  denominations,  outside  of  the 
Campbellite.  Not  only  this;  but  the  secular  press, 
the  people  generally,  and  many  of  the  ablest  and  most 
candid  of  the  CampheUite  denomination, use  the  names 
Campbellite,  Campbcllism,  as  perfectly  appropriate 
names.  Campbellite  is,  as  the  St.  Louis  Republican 
says,  the  only  name  by  which  all  understand  as  desig- 
nating the  Campbellite  sect.  As  an  illustration :  Two 
men  were  in  Washington,  one  a  Baptist  and  the  other 
a  Campbellite.  On  Sabbath  they  agreed  to  attend  one 
church  in  the  morning,  and  the  other  in  the  evening. 
With  this  they  set  out  to  find  the  Campbellite  Church. 
The  Campbellite  began  to  inquire  for  its  location. 
Meeting  one  man  he  asked:  "Where  is  the  Christian 


74 


ORIGIN  OF  THE 


Church?"  Entering  the  building  pointed  out,  they 
discovered  that  it  was  an  Episcopal  Church.  After 
going  out,  the  Carapbellite  decided  to  ask  for  it,  by 
another  name,  "Where  is  the  Disciples'  Church?" 
greeted  a  passer-by.  The  passer-by  stopped,  studied 
a  few  moments,  answered:  "I  do  not  think  there  is 
one  by  that  name  in  the  city."  Passing  on,  they  met 
another  very  intelligent  looking  man,  of  whom  the 
Campellite  asked :  "Please  tell  us  where  the  Reform- 
ers' Church  is?"  In  answer,  they  were  directed  to  a 
distant  part  of  the  city,  only  to  find  the  Dutch  Re- 
formed Church.  During  all  this  time  the  Baptist 
kept  feeling:  if  he  would  let  me  ask,  I  could  find  it. 
Finally,  after  walking  themselves  nearly  down,  the  Bap- 
tist says:  "There  comes  a  gentleman,  let  me  ask,  and 
I  think  we  will  find  it."  "All  right,"  answered  the 
Campbellitc,  who  by  this  time  was  so  nearly  tired  out  as 
to  not  be  offended  at  the  true  name  of  his  Church. 
"Please  tell  us  where  the  Campbellite  Church  is," 
asked  the  Baptist  of  the  gentleman.  "Right  over 
there,  only  a  block,"  pointing  his  finger,  "You  will 
find  it."  After  a  long,  fruitless  walk,  they,  in  two 
minutes,  entered  the  Campbellite  Church,  to  hear  the 
Campellite  minister  arise,  and  begin  to  tell  them  that 
the  name  of  their  sect  is  "The  Christian  Church '" 
At  this,  the  Baptist  gave  his  Campbellite  friend  a 
"punch,"  in  the  side,  which,  the  reader  may  be  sure, 
he  was,  by  this  time,  prepared  to  appreciate.  The 
Alabama  Baptist,  not  long  ago,  well  said: 


CAMPBELLITE  CHURCII. 


75 


"The  term  Campbellite  is  definite  and  establislied. 
If  it  were  ever  a  term  of  reproach  it  has  ceased  to  be 
so  now  among  intelligent  Christians.  And  when  a 
l)crson  or  a  people  find  a  name  affixed  to  them  by 
which  they  are  universall}'  and  unmistakably  known, 
however  disagi-eeable  it  ma}^  have  been  at  the  start, 
they  would  do  well  to  submit  and  gracefully  bear  it. 
It  is  often  the  case  that  some  man  becomes  the  repre- 
sentative of  a  cluster  of  doctrines  so  personified  in 
him  that  they  cannot  be  dissevered  from  his  name. 
]\Ir.  Campbell  was  such  a  man,  and  the  so-called  'an- 
cient gospel'  he  evolved  in  a  cluster  of  doctrines.  His 
people  should  not  be  ashamed  of  his  great  name  ;  to 
cast  it  off  is  an  utter  impossibility." 

2.  The  ridicidous  absurdities  into  tohich  some 
Camphellites  thrust  themselves,  in  attempting  to  repudi- 
ate the  names,  Campbellite,  Campbellism. 

I  say  some  Campljcllites,  for  many  of  the  ablest, 
most  candid  Camphellites — as  I  have  proved,  Willingly 
recognize  the  appropriateness  of  the  names.  In  March, 
1882,  Kev.  WiUiani  McNutt,  one  of  the  ablest,  best  of 
ministers,  wrote  to  the  *^^Banner  and  Gleaner'\' 
"This  day  in  the  town  of  Blandinsville,  McDonough 
County,  111.,  the  truth  forced  itself  upon  a  Campbell- 
ite convention,  thirty-two  ministers  present.  A  grand 
convocation  of  all  their  ministers  in  the  'military  tract' 
between  the  Illinois  and  the  Mississippi  rivers,  in  coun- 
cil assembled.  In  regular  programme  of  business  Eld. 
E.  J.  Lampton,  of  Camp  Point,  III.,  read  a  paper  en- 


76 


ORIGIN  OF  THE 


titled,  "The  Name  of  the  People  of  God."  The  house 
was  crowded.  We  had  a  seat  near  the  stand,  where 
we  could  catch  every  word,  with  paper  and  pencil  in 
hand.  The  writer  of  the  paper  had  seen  the  trouble, 
and  approached  the  name  very  cautiously  and  very 
faintly  made  it  by  inference,  said  :  'We  have  manu- 
factured the  name  Christian  Church.'  Eyes  were 
snapping  in  every  direction.  One  upon  another  and 
upon  me,  and  my  eyes  snapped,  too.  When  the 
reader  had  sat  down,  Eld.  F.  Walden,  of  Old  Bedford, 
opened  the  discussion  by  asking  the  reader  :  'If  a  re- 
porter in  Kansas  were  to  ask  you  what  you  called  j^our 
name,  what  would  you  tell  him?  Making  up  Church 
statistics  what  name  would  you  give  him  ?'  Here  was 
a  dead  lock.  The  whole  convention  saw  it  and  felt 
it.  A  modest  l)lush  arose  on  all  cheeks  as  the  truth 
pressed  itself  home  to  all,  that  this  child  had  to  be 
named.  Many  names  were  tried,  but  all  were  rejected. 
'Christian  Church'  was  pronounced  unscriptural  and 
sectarian.  There  was  learning  and  talent  in  this  con- 
vention. Some  two  or  three  colleges  were  represented 
by  their  presidents  and  professors.  The  Greek  Testa- 
ment was  brou'ght  to  bear  ;  but  a  name  for  this  child 
could  not  be  found  in  English  or  Greek.  President  F. 
M.  Bruner,  Abington,  said  :  'Any  name  that  would 
indicate  that  the  Church  was  of  human  origin,  would 
be  dishonoring.'  Elder  Pinkerton,  of  Eureka,  said : 
'There  are  several  Churches  in  this  place,  Methodists, 
Baptists,  and  pei-haps  Presbyterians.    What  Church 


CAMPBELL ITE  CHURCH. 


77 


is  this?'  A  finer  blush  never  sat  on  the  face  of  a  six- 
teen year  okl  girl,  than  played  on  all  faces.  While 
this  question  was  pending,  some  one  pi'oposed  the 
name  of  'The  Church,'  but  Eld.  Tricket,  one  of  the 
most  scholarly,  said  :  'That  will  be  arrogant,  some 
may  take  it,  I  won't.'  Eld.  C.  H.  Caton,  of  McComb, 
said,  'We  are  not  back  to  primitive  character.  What 
are  we  to  be  called  until  we  get  back?'  Just  as  he 
said  that  he  threw  his  eyes  on  me  and  said,  'Let  us 
quit  discussing  the  name  until  we  get  back  to  primitive 
character.  There  sits  the  Baptist  pastor,  Elder  Mc- 
Nutt.  I  have  seen  him  in  debate  with  our  brethren 
on  Church  identity.  I  never  want  to  see  it  again  until 
Ave  agree  among  ourselves ;  and  then~^he  is  taking 
items  now  (a  general  laugh,  as  I  sounded  it  out,  yes, 
I  have  them.)  The  adjournment  came  on,  and  the 
child  is  not  yet  named.  Think  of  it.  Here  we  are  in 
the  Nineteenth  Century,  and  Christ's  Church  in  its  in- 
fancy, laid  in  the  lap  of  a  convention  to  be  named  ! ! 
Oh,  my  brethren,  the  Lord  can  beat  us  in  controversy 
with  the  Campbellites.  When  he  has  a  controversy 
with  men  he  makes  them  tell  it.  Campbellism  has 
found  itself  'where  tw^o  ways  meet.'  The  literature  of 
the  world  has  established  the  name  for  them,  Camp- 
belhte.  They  see  the  point,  and  to  obscure  this  hu- 
man head,  or  founder,  they  must  go  back  on  Camp- 
bell and  try  to  place  his  name  on  the  background. 
While  the  spirit  of  Campbell  says,  'Without  me  ye 
can  do  nothing.'  " 


78 


ORIGIN  OF  THE 


Many  of  the  Campbellites  are  as  much  opposed  to 
other  names,  which  some  propose  for  the  Campbellite 
Church,  as  others  are  to  "Campbellite."  Not  long 
ago,  a  Mr.  Martin  wrote  in  the  American  Christian 
Review,  a  leading  Campbellite  paper,  an  article  of  two 
and  a  half  columns,  on  "The  Name  of  the  Church." 
In  that  he  says  :  "In  the  Review,  of  May  18,  in  refer- 
ence to  a  card  he  had  received  from  Bro.  Elmore,  says  : 
'But  this  card  came  from  the  Christian  Church.  Who 
can  these  people  be  ?  f  ...  I  wonder  if  this  is  not  a 
'Disciple  Church'  ?  Can  Bros.  Martin  or  Franklin 
tell?  Since  the  Old  Path  Guide  and  the  Review  have 
been  searching  for  the  Church,  maybe  they  can 
enlighten  us  as  to  these  people,  and  their  faith  and 
object?'  Just  now  there  is  considei'able  discussion 
about  the  name  of  the  Church,  and  the  above  reference 
to  myself  will  be  taken  as  the  occasion  for  an  article 
on  the  subject.  There  is,  perhaps,  no  question  about 
which  our  jjeople  are  more  divided  tlian  that  of  the 
name . "    (  My  italics . ) 

Yet,  some  of  these  Cam^jbellites  profess  great 
offense  at  any  one  who  is  so  simple  (?)  as  to  call  the 
child  by  its  father's  name  !  Mr.  Martin  continues  : 
"We  believe  the  name  a  vital  question,  and  yet  we 

tThis  reminds  one  of  what  Hand  says,  in  his  trying  to  reply  to 
T).  B.  Kay's  "Text  Book  ou  Canipbellism,"  in  reference  to  its  use 
of  tlie  name,  Canipbellism  :  "Campbellism.  AVhat  is  it?  A  myth, 
ail  imai^innry  entity,  an  excogitation  of  the  author  of  the  Text 
Mook/'—Tc'xt  Book  Exposed,  by  G.  E.  Hand,  p.  5.  So  some 
other  Campbellites,  in  the  same  strain,  express  great  wonder  as 
to  "what  is  the  Campbellite  Church." 


CAMPBELLITE  CHURCH. 


79 


have  come  to  no  (general  conclusion  as  to  what  the  name 
is."  ( My  emphasis. )  Verily,  if  this  is  the  Church  of 
Christ,  it  is  in  a  lamentable  condition!  No  general 
agreement  upon  "a  vital  question.'"  Pray,  tell  us,  if 
they  follow  the  Bible,  why  at  sea  with  no  guide?  Mr. 
Martin  continues :  "So  divided  are  we  upon  this  ques- 
tion that  the  census  takers  cannot  ascertain  %vho  we 
are,  what  we  believe,  or  our  numbers."  (My  itaMcs.) 
Why  then  grow  so  impatient  at  what  is  called  the 
"misrepresentations"  of  Campbellism?  Again,  says 
Mr.  Martin:  "In  Kentucky  and  in  the  South  we  are 
the  Christian  Church  ;  in  the  West  we  are  the  Christian 
Church  and  the  Church  of  Christ;  in  Ohio,  Pennsyl- 
vania and  New  York,  we  are  the  Disciples,  and  often 
the  Disciple  Church ;  and  in  New  England  we  are  the 
Disciples  and  the  Church  of  Christ.  Christian  Church 
is  seldom  heard  among  us  in  New  England,  because 
there  is  another  Church  more  numerous  than  we  are, 
called  by  that  name." — quoted  by  Am.  Bap.  Flag. 

The  Christian  Record,  of  Oct.,  18G8,  p.  290,  edited 
by  J.  M.  Mathes,  a  leading  Campbellite,  says:  "But 
Dr.  Merrill  makes  a  false  issue  with  us,  by  represent- 
ing us  as  contending  that  the  proper  scriptural 
designation  of  the  Church  is  'Christian  Church.'  AVho 
has  contended  for  this.  Dr.  ?  f    We  know  of  no  well 

+  A  vast  number  of  my  readers  have  heard  this  name  often 
contended  for,  by  Campbellites ;  and  many  Canii)bellite  church 
houses  have  this  name  chiseled  over  their  doors.  There  can  be 
no  doubt  that  Mr.  Mathes  well  knew  this,  when  he  thus  wrote. 
Mathes  himself  had  done  so. — Biog.  B,  W.  Stone,  p.  5. 


80 


informed  man  among  us  who  contends  for  any  such 
thing." 

Again,  in  the  same  paper,  of  Jan.,  18G9,  p.  44, 
Mathes  said:  "There  is  some  little  matter  in  the  edi- 
toi  's  ])rospectus  that  Ave  regret  to  see.  .  .  But  we 
call  Bro.  INIoore's  attention  especially  to  it.  It  is  the 
following:  'Managing  editor,  W.  T.  Moore,  pastor  of 
the  Walnut  Street  Christian  Church,  f  Cincinnati.' 
Where  in  the  New  Testament  does  Bro.  W.  T.  Moore 
find  the  Church  of  Christ  called  the  Christian  Church  ? 
Evidently,  nowhere.  The  phrase  is  unscriptural  and 
sectarian."  Eld.  A.  Martin,  then  of  Centralia,  Ills., 
said:  "Christian  Church  is  a  misnomer." — Record 
and  Evangelist,  June  1,  1876.  (I  am  indebted  to 
Eld.  Wm.  McNutt,  for  the  last  three  quotations^. 

Said  Alex.  Campbell:  "I  am  bold  to  affirm,  in  the 
face  of  all  criticism,  that  there  is  not  the  least  author- 
ity in  the  word  here  used  (  Chrematizo)  iov  concluding 
that  the  name  Christian  came  from  God,  any  more 
than  from  Antiochus  Epiphanes  !  This  may  be  too 
strong  for  some,  who  contend  that  the  name  Christian 
is  of  divine  authority,  but  let  them  put  me  to  the 
proof.  That  it  was  neither  given  by  dream,  oracle, 
angel,  or  apostle,  is,  in  my  judgment,  by  far  the  more 
probable  opinion.  If  it  had  been  given  by  the  author- 
ity of  the  Lord  it  would  not  have  been  delayed  for  ten 
years  after  the  day  of  Pentecost,  nor  reserved  for  the 

tllere  is  a  stiitement,  showing  that,  in  Cincinnati,  they  called  it 
the  "Christian  Church."  This  was  near  where  Mathes  lived — 
maybe  100  miles  distant. 


CAIVIPBELLITE  CHURCH. 


81 


city  of  Antioch  to  be  the  pla<-e  of  its  origin.  .  .  . 
Now  let  it  be  remembered,  that  we  have  no  objection 
to  the  name  Christian  if  we  only  deserve  it ;  nor  pre- 
dilection for  the  name  disciple,  except  for  its  antiquity 
and  modesty;  but  when  it  [the  name  Christian]  is 
plead  for  as  of  divine  authority,  and  as  the  only  or 
most  fitting  name  which  can  be  adopted,  we  must  lift 
our  voice  against  the  imposition  and  contend  for  the 
liberty, where  the  Lord  has  left  us  free." — Mill.  Harb, 
vol.  2,  pp.  394,  395. — quoted  in  Text  Book  on 
Camphellism,  pip-  with  all  this  ridicu- 

lous confusion  al)out  the  name,  Campbellites  clami  to 
be  the  only  pure  church,  the  only  church  that  takes 
the  Bible  as  its  only  guide ;  and  some  of  them  become 
deeply  offended  because  they  are  not  called  The 
Christian  Church,  but  are  called  by  the  true  name — 
Campl)ellite !  Would  it  not  be  well  to  consent  to  our 
calling  the  child  l>y  the  name  of  its  father,  until  they 
can  agree  upon  some  name  to  submit  to  us,  by  which 
we  shall  call  it?  Suppose  the  church,  of  the  first  centu- 
ry, had  wasted  its  time  and  strength  in  such  childish 
contention,  as  Campbellites  waste  theirs,  in  reproach- 
ing themselves  and  everybody  else,  over  the  name? 
Who  would  have  blamed  the  Avorld  for  rejecting  its 
claims  ? 

3.  The  secret  of  some  Campbellites  professing  great 
offense  at  the  name  Campbellite,  and  a  desire  for  some 
name  whiah  will  make  their  Church  a  Scriptural 
Church, 


82 


ORIGIN  or  THE 


a.  The  more  shrewd  Campbellites,  who  are  not 
more  conscientious  than  were  the  three  Hebrew  chil- 
dren, repudiate  the  name  Campbellite,  l^ecause  it  is  an 
implied  acknowledgment  that  the  Camp])ellite  Church 
did  not  originate  on  the  day  of  Pentecost,  but  1800 
years  since  that  time.  The  Jesuits  are  endeavoring 
to  exclude  the  history  of  Roman  Catholic  persecutions 
from  all  new  books,  written  upon  history.  This  done, 
onl}'^  the  few  historical  students,  of  future  generations, 
will  know  of  those  persecutions  ;  and  they  will  have 
little  influence  over  the  masses  of  mankind.  So,  the 
shrewd  Campbellites,  when  once  they  have  effaced 
the  name  of  Campbell  from  their  Church,  will  be  bet- 
ter able  to  make  the  ignorant  believe  that  their  Church 
was  originated  on  the  day  of  Pentecost.  Among  many 
Campbellites,  there  seems  to  be  a  tacit  agreement  to 
pervert  history,  by  thus  changing  the  date  of  the 
origin  of  the  Campbellite  Church  and  the  name  of  its 
founder,  from  the  nineteenth  to  the  first  century,  and 
from  Alexander  Campbell  to  Jesus  Christ.  To  ac- 
complish this,  many  of  their  preachers  and  writers 
drill  their  members  to  feign  that  they  are  shamefully 
insulted,  by  calling  their  Church  by  its  projjer  name. 
They  are  drilled  to  accuse  whoever  calls  their  Church, 
etc.,  by  its  true  name  of  "nicknaming,"  etc.  In  this 
Chapter,  I  have,  certainly,  proved  that  by  the  name 
Campbellite,  no  insult  is  intended,  and  that  the  proper 
term  is  used — the  term  universally  recognized,  the 
term  sanctioned  by  Dictionaries,  Church  historians, 


CAINrPBELLITE  CHURCH. 


83 


theologians,  encyclopedists,  and  by  intelligent,  honest 
Campbellites  themselves.  The  very  reason  some 
Campbcllites  propose  to  remove  the  name  of  Campbell 
from  their  Church  is  the  very  reason  all  Avho  love  truth 
and  history,  should  as  earnestly  endeavor  to  keep  it 
there,  by  using  the  name  Campbellite,  The  use  of 
Campbellite  involving  truth,  history,  honesty,  protec- 
tion of  the  unwary  from  deception,  demands  of  every 
one,  who  loves  truth,  that  nothing  prevent  him  from 
using  the  term  Campbellite.  If  any  one  is  justly  in- 
sulted over  the  term,  it  is  the  one  who  is  asked  to  not 
UvSe  it,  since,  on  the  grounds  of  "charity,"  "polite- 
ness," etc.,  he  is  asked  to  thereby  give  his  aid  to  the 
Campbellite  conspiracy  to  remove  the  name  of  Camp- 
bell, that  the  uninformed  may  be  made  believe  that 
the  Campbellite  Church  originated  in  the  first  century, 
and  that  it  was  originated  by  Jesus  Christ.  Charit}^ 
politeness — they  have  nothing  to  do  with  the  use  of 
Campbellite,  but  history',  truth,  righteousness  only. 
Were  its  use  a  question  of  charity  and  politeness,  to 
use  it  is  demonstrated  to  be  charitable  and  polite,  since 
it  is  universally  used  and  sanctioned  by  the  very  high- 
est authorities.  In  the  interest  of  history,  truth  and 
righteousness,  every  one  who  holds  and  h)vesthe  truth, 
as  a  matter  of  loyalty  to  conscience,  to  God,  is  Scrip- 
turally  bound  to  use  Campbellite  for  the  name  of 
Alexander  Campbell's  Church.  The  Apostles  did  not 
teach  the  people  that  they  should  not  use  the  term 
Nicolaitans,  lest   it  should   offend  the  followers  of 


84 


ORIGIN  OF  THE 


tNicolaus.  Methodists  do  not  object  to  Wesley's 
name,  Lutherans  to  Luther's,  Presbyterians  to  Cal- 
vin's ;  and  it  is  very  certain  that  they  are  much  nearer 
the  r>il)U^  than  are  the  Campbellites.  That  there  should 
be  such  a  scheme  to  get  rid  of  tho/ac/.s,  relative  to  A. 
Campbell's  founding,  etc.,  of  the  Campbellite  Church, 
is  a  sad  reflection  on  human  nature. 

b.  Names  substituted,  by  some  Campl)cllites,  for 
Campbellite,  in  the  interests  of  Campbellism. 

(1)  As  we  have  seen,  some  Campbellites  have  sub- 
stituted the  name,  "Christian,"  as  a  designation  of 
their  Church.  The  name  is  used  but  three  times  in 
the  New  Testament,— Acts  11  :26  ;  26  :2S  ;  1  Pet.  4  :16. 
"The  disciples  were  called  Christians  first  in  Antioch  ;" 
"With  but  little  pursuasion  thou  would' st  fain  make  me 
a  Christian  ;"  "If  a  man  suffer  as  a  Christian  let  him 
not  be  ashamed."  The  name  was  used  only  for 
Christians  as  individuals ;  and  as  Ave  have  seen,  n(»t  as 
a  name  for  them  as  an  organization,  as  the  Church. 
See  "2,"  of  this  Chapter,  where  Campbellites  have 
been  driven  to  concede  this.  So,  even  were  the  Camp- 
bellite Church  the  Bible  Church,  we  have  no  such  a 
name  in  the  Bible,  as  "The  Christian  Church." 

(2)  Other  Campbellites  propose  the  name  "Disciple 
Church."  But  like  "The  Christian  Church"  no  such 
name  is  in  the  Bible.    Both  the  name  "Christian"  and 

fNot  named  after  Deacon  Nicolas,  bat  after  a  man,  named- 
Nicolaus,  who  M  as  their  founder.  There  is  no  evidence  that  the 
Nicolaitans  endeavored  to  cover  and  pervert  truth  and  history  by 
repudiating  their  name. — Neander^s  Plant.  Tr.  Chr.  Ch.,p.  360. 


CAMPBELLITE  CHURCH. 


85 


"disciple"  are  in  the  Bible;  but  they  are  there  ap- 
plied to  Christians  only  individually.  Matt.  8:25; 
9  :19  ;  27  :7,  13,  et  mul  al.  Christians  of  all  denomi- 
nations use  these  terms,  individually.  Campbellites 
using  them  for  Church,  they  using  them  for  individ- 
uals, is  but  another  evidence  that  Campbellites  are  far- 
ther from  the  Bible  than  they  are. 

(3)  Were  the  words,  "disciple,"  and  "Christians," 
church-designating  terms,  no  Bible  follower  could, 
knowiugly  and  conscientiously,  apply  them  to  the 
Campbellite  Church.  First,  because  the  Campbellite 
Church,  being  the  Church  of  A.  Campbell,  is  a  "dis- 
ciple" Church  of  Campbell,  and  not  a  "disciple" 
Church  of  Christ.  Second,  were  the  term  "Christian" 
the  designnting  term  of  the  Church,  no  Bible  follower 
could,  knowingly  and  conscientiously,  apply  it  to  the 
Campbellite  Church,  because  it  is  a  Campbellite  and 
not  a  Christian  Church.  Also,  because  the  term. 
Christian,  so  applied,  would  misrepresent  the  posi- 
tion of  the  Campbellite  Church  in  regard  to  the  work 
of  the  Holy  Spirit  in  salvation.  In  the  Bible,  the 
anointing  with  oil,  sjmibolizcd  the  Holy  Spirit  in  con- 
version and  sanctification.    As  Fairbairn  remarks  : 

"Old  Testament  Scripture  itself  provides  us  with 
abundant  materials  for  explaining  the  import  of  this 
action.  It  expressly  connects  it  with  the  communica- 
tion of  the  Spirit  of  God  ;  as  in  the  history  of  Saul's 
consecration  to  the  kingly  ofBce,  to  whom  it  was  said 
by  Samuel,  after  having  poured  the  vial  of  oil  upon 


86 


ORIGIN  OF  THE 


his  head,  'And  the  Spirit  of  the  Lord  shall  come  upon 
thee.' — 1  Sam.  10:6.  And  still  more  exiilicitly  iii 
the  case  of  David  is  the  sign  coupled  with  the  thing 
signified:  'Then  Samuel  took  the  horn  of  oil, 
and  anointed  him  in  the  midst  of  his  brethren : 
and  the  Spirit  of  the  Lord  came  upon  David 
from  that  day  forward.  But  the  Spirit  of  the 
Lord  departed  from  Saul.' — 2  Chi'on.  13 :14,  The 
gift  symbolized  by  the  anointing,  having  been 
conferred  upon  the  one,  it  was  necessarily  withdrawn 
from  the  other.  More  emphatically,  however,  than 
even  here,  is  the  connection  between  the  inward  rite, 
and  the  inward  gift,  marked  in  the  prophecy  of  Isaiah, 
61  :  1  :  'The  Spirit  of  the  Lord  God  is  upon  me, 
because  he  hath  anointed  me  to  preach  good  tidings,' 
etc.  This  passage  may  be  fitly  regarded  as  the  con- 
necting link  between  the  Old  and  the  New  Testament 
usage  in  the  matter.  It  designated  the  Savior  as  the 
Christ,  or  Anointed  One,  and  because  anointed,  filled 
without  measure  by  the  Spirit,  that  in  the  plenitude 
of  spiritual  grace  and  blessing  He  might  proceed  to 
the  accomplishment  of  our  redemption.  ...  He  was 
hence  said  by  Peter  to  have  been  'anointed  with  the 
Holy  Ghost  and  with  power.'  Acts  10 :  38.  And 
because  believers  are  spiritually  united  to  Christ,  and 
what  He  has  without  measure,  also  in  a  measure 
theirs,  they  too  are  said  to  be  'anointed  by  God, 'or  to 
have  an  unction  {y^inafm)  of  the  Holy  One,  which, 
teacheth  them  all  things'  "—2  Cor.  1 :  21  ;  1  John  2 : 


CAMPBELLITE  CHURCH. 


87 


20. — Typology,  vol.  2.  p  214.  Kristos,  (^-^ptaroc:) . 
rendered  Christ  is  from  A;no,  (;f/>/i(;)  to  anoint.  The 
word  Christ,  therefore,  is  anglicised,  like  baptize. 
Were  it  translated, we  would  have  Anointed  instead  of 
Christ.  Kristianos,  (Xptanauor)  rendered  Christian, 
is  from  kristos,  {-^^peazbr:)  Anointed,  rendered  Christ. 
The  word  Christian  is  anglicised,  and  rendered,  would 
be,  anointed,  or  partaking  of  the  anointed— of  the 
Spirit,  through  the  Anointed.  Distinguished  marks 
of  the  Campbellite  Church,  being  the  repudiation  of 
the  Bible  doctrines  of  depravity,  of  regeneration,  of 
the  miraculous  power  and  personal  work  of  the  Sj^irit, 
in  regeneration,  and  the  substitution  of  errors  with 
baptismal  regeneration,  it  is  highly  improper  and  a  sin 
to  call  it  by  the  name  Christian,  which  name  can 
indicate  only  the  belief  of  the  miraculous  power  and 
personal  presence  of  the  Spirit,  as  distinguishing 
Bible  Christians.  That  I  do  not  misrepresent  the 
Campbellite  Church  upon  these  points,  the  reader 
will  see  by  turning  to  the  Chapters  in  this  book  which 
treat  upon  them,  Chapters  II.  and  XVI.  As  well 
demand  that  sin  be  called  righteousness;  darkness, 
light;  Satan,  God;  as  to  demand  that  the 
Cami^bellite  Church  be  called  the  Christian  Church, 
or  that  it  be  recognized  as  Christianity.  Who  believes 
that  loyal  Christians  would  have  called  the  Nicolai- 
tans  by  any  term,  which  would  commit  them  to  its 
recognition  as  an  Apostolic  Church?  Nay,  verily: 
before  they  would  have  done  so,  they  would  have 


88 


ORIGIN  OF  THE 


sealed  the  truth  by  their  death.  So,  by  the  grace  of 
God,  will  I  do  before  I  will  call  the  Campl)ellite 
Church  by  any  term  which  will  commit  me  to  its  rec- 
ognition as  the  Scriptural  Chui'ch.  I  allow  the  Camp- 
bellites  to  call  it  what  they  may  please  to  call  it ;  and 
ask  for  others,  the  same  privilege.  Never  will  I  be  so 
illiberal  as  to  be  offended  at  any  one  for  refusing  to 
call  anything  which  I  believe  is  Scriptural,  by  a  name 
which  would  commit  him, against  his  conscience,  to  the 
same  belief. 

(4)  But  Campbellite  controversialists,  set  on 
forcing  us  to  recognize,  by  some  name,  Campbellism  as 
Scriptural,  endeavor  to  arouse  sympathy  and  preju- 
dice by  saying :  "You  call  Methodists,  all  others,  by 
the  names  they  desire  to  be  called,  but  cruelly  and 
illiberally  refuse  us  the  same  charity  and  politeness." 
To  this  I  reply :  They  are  not  so  demanding  and  illib- 
eral as  to  select  a  name  for  themselves  which  monopo- 
lizes— as  The  Christian  Church,  etc. — the  New  Testa- 
ment claim,  and  forces  me,  by  its  use,  to  thereby  recog- 
nize them  as  Scriptural.  Neither  do  they  deny  what 
all  know  are  their  names. 

4.  Finally:  The  Christian  world  has,  probably , 
never  witnessed  so  much  absurdity  as  some  Campbel- 
lites  exhibit  over  the  name  for  their  Church. 

First.  Some  of  them  deny  their  true  name,  Sec- 
ond. They  have  spent  many  sermons,  proving  (  ?) 
themselves  the  true  Church,  because  they  had  the 
name,  "The  Christian  Church."    But  now  they  sur- 


CAMPBELLITR  CHURCH. 


89 


render  it  as  the  name.  Tliird.  They  agree  among 
themselves  upon  no  name  by  which  their  church  shall 
be  called.  Fourth.  In  writing  the  name  upon 
which  a  few  of  them  agree,  as  the  name  for  their 
Church,  they  have  reduced  the  quarrel  among  them- 
selves over  the  name  to  the  fine  point,  as  to  whether 
disciple  shall  be  written  with  a  big  D,  or  with  a  little 
d.  One  of  the  Campbellite  papers — the  "  Texas 
Christian,'' — says:  "We  beg  leave  to  enter  our  pro- 
test against  'Disciples'  with  a  big  D." — quoted  from 
American  Baptist  Flag.  Another  Campbellite  paper, 
*'The  Christian  Messenger,"  enters  the  same  protest, 
and  adds,  any  printer  who  should  be  guilty  of  doing 
so — shall  I  say  guilty  of  such  blasphemy  and  of  the 
unpardonable  sin? — would  be  put  out  of  its  office. 
The  editorial  reads  : 

"  'I  do  not  see  any  good  taste  in  writing  the  name 
Disciples  with  a  small  d.' — .T.  C.  Creel,  in  Old  Path 
Guide.  Then  you  do  not  see  any  good  taste  in  tlie 
New  Testament.  To  write  it  with  a  capital  D  makes 
us  a  sect.  The  Mormons  write  saints  with  a  capital 
S.,  and  make  themselves  a  sect.  You  ought  to  serve 
an  apprenticeship  in  a  printing  office  and  learn  the 
force  of  capital  letters.  In  the  Messenger  office  it  is 
equivalent  to  a  discharge  for  a  printer  to  spell  disci- 
ples with  a  capital  D.  It  is  a  capital  offense." — 
Christian  Messenger,  Dec.  19,  1883. 

Verily,  there  must  be  a  wonderful  amount  of  char- 
ity in  Campbellism,  to  discharge  a  poor  printer,  de- 


90 


ORIGIN  OF  THE 


privc  him  of  the  means  of  making  bread,  clothing, 
shelter  for  his  wife  and  little  ones,  because,  forsooth, 
he  happens  to  spell  one  of  the  many  names  of  the 
Campbell ite  Church  with  a  capital  D  !  !  No  wonder  the 
world  and  Baptists  are  excoriated  so  severely  because 
they  do  not  get  the  Campbellite  shibboleth  correct, 
when  Campbcllites,  themselves,  cannot  do  so.  And  it 
"has  come  to  this,"  that  not  departure  from  the  Bible, 
but  "a  Capital  D" — a  capital  letter  "  makes"  "a 
sect"  !  Mr.  Burnett — the  editor — had  better  go  as  a 
missionary  to  the  "Mormons"  and  reduce  them  from 
a  sect  to  the  Church  of  Christ,  by  teaching  them  to 
Avrite  the  name  of  their  church  with  a  little  "s, "instead 
of  a  big  "S."  In  an  editorial,  next  to  the  one  just 
quoted — in  the  same  paper — we  read  :  "Three  of  our 
papers — the  Standard,  Evangelist,  and  Apostolic 
Times  .  .  .  spell  disciples  wnth  a  capital  D.  The 
Old  Path  Guide  is  on  the  fence.  .  .  .  Half  the 
Christian  press  have  not  bowed  the  knee  to  Baal." 
This  leaves  the  "tweedlcdecs"  and  "tweedledums"  of 
the  Pharisees,  of  our  Savior's  time,  in  the  shade. 
Fifth.  During  all  this  grave  and  critical  time, 
among  Campbcllites,  others  are  expected  to  be  so  in- 
fallible and  orthodox  upon  tlie  name  for  their  Church, 
that  woe  unto  him  who  should  misname,  misspell  or 
mispronounce  their  shibboleth.  To.  say  that  Campbell- 
ites  fulminate  their  reproach  and  abuse  without  meas- 
ure, upon  millions  of  good  men  and  women,  because 
they  do  not  get  their  shibboleth  "right,"  when  they. 


CAMPBELLITE  CHURCH. 


91 


themselves,  are  unable  to  agree  upon  it,  is  but  weakly 
stating  the  case.f 

"Oh  wad  some  power  the  giftie  gie  us, 
To  see  oursels  as  others  see  us, 
It  wadfrae  monie  a  blunder  free  us, 
And  foolish  notion." 

"This  is  the  end  of  the  matter  ;  all  hath  been  heard  : 
fear  God  and  keep  his  commandments  ;  for  this  is  the 
whole  duty  of  man  :" — and  it  is  very  certain  you  will 
then  never  call  a  Campbellite  Church  a  Christian 
Church,  or  any  other  name  which  will  be  its  recogni- 
tion as  the  Church  of  Jesus  Christ. 


t  The  reader  who  is  not  familiar  with  Campbellism,  may  think 
that  so  much  space,  as  I  have  given  to  their  name,  is  as  need- 
lessly given  as  their  "name,"  confusion  abounds.  But  this  is  jus- 
tified by  their  making  the  "name"  one  of  their  fundamentals, by 
their  misleading  many  by  it,  and  by  the  intolerance  towards 
those  who  refuse  to  bow  the  knee  to  the  Baal  of  Campbellism,by 
uot  calling  it  other  than  the  Campbellite  Church. 


92 


ORIGIN  OF  THE 


CHAPTER  VI. 

THE    CAMPBELLITE    CHURCH,    IN    ROUND    NUMBERS,  IS 
1800  YEARS  TOO  YOUNG  TO  BE  REGARDED  AS 
THE  CHURCH  OF  CHRIST. 

From  Chapters  1  and  2,  we  have  seen  that  there 
can  be  no  question  that  the  Campbellite  Church  origi- 
nated in  the  19th  century.  Some  date  the  first  ex- 
istence of  the  Campbellite  Church  in  the  Brush  Run 
Church,  the  organization  of  which  is  dated  by  Prof. 
Richardson,  Sept.  7,  1810.  Others  place  the  date  at 
about  1803,  when  B.  W.  Stone  organized  the  Stonites 
into  a  sect.  Others  place  the  oi'ganization  of  the  first 
Campbellite  Church  in  1827,  when,  in  the  language 
of  the  Herzog-Schaff  Ency.,  "the  Campbellites  were 
formally  excluded" — from  the  Baptist  denomination. 
—  Vol.  1,  2^-  377.  Here  Ray  places  the  date. — 
Text  Book  on  Camp.,  109. 

In  the  sense  of  separation  from  the  Baptists,  1827 
is  the  date.  In  the  sense  of  being  the  first  organized 
Campbellite  Clmrch,  about  1803  is  the  date,  when  B. 
W.  Stone  organized  it.  Viewed  as  originating  with 
the  Campbells,  when  the  Brush  Run  Church  was  or- 
ganized, 1810  is  the  date.  So,  from  each  writer's 
standpoint,  he  is  correct.  But,  as  I  have  clearly 
proved  that  the  first  Campbellite  Church,  of  the  Stone 


CAMPBELLITE  CHURCH. 


93 


side,  originated  in  1803,  and  from  the  Campbellite 
side,  in  1810,  and  that  these  Churches  never  professed 
to  be  or  ceased  to  be  other  than  Campbellite  churches, 
— except  so  far  as  was  necessary,  for  the  time  being, 
to  creep  into  the  Red  Stone  Association — it  is  clear, 
that  we  must  date  the  first  Campbellite  Churches  in 
1803  and  1810.  So  far  as  this  point  is  concerned,  it 
matters  not  which  of  these  dates  we  adopt ;  for,  from 
chapters  1  and  4,  of  this  book,  it  is  certain  that  there 
never  was  a  Campbellite  Church  before  the  present 
century.  As  Prof.  R.  Richardson,  a  leading  Camp- 
bellite writer  says,  of  the  origin  of  the  Cami)bellite 
Church,  it  "had  its  origin  in  an  effort  made  a  few 
years  since." — Relig.  Denom.,  p.  224.  Inasmuch  as 
it  is  so  universally  agreed,  that  the  Christian  Church 
was  founded  in  the  first  century,  I  will  not  here  take 
space  to  prove  it.f  Should  any  one  desire  proof  he 
will  find  it  in  Chap.  10,  of  this  book,  on  the  "setting 
up  of  the  kingdom,"  etc.  The  Church  of  Christ  hav- 
ing its  origin  in  the  first  century  of  the  Christian  era, 
we  might  as  well  claim  that  the  United  States  is  the 
Roman  Republic,  that  the  world  was  created,  baptism 
was  instituted,  that  Jesus  baptized,  that  the  apostles 

t  Only  some  Pedo-rantists  deny  this.  I  use  the 
name  Pedo-rantists — irom  {-ac8cov)  paidion  child  and 
{(lavxiax-f)^,)  rantistees  a  sprinkler — child  sprinkler — as 
there  is  but  little  Vcdo-baptism — ivom^Ttatdiov)  paidion 
child  and  {^anTcaTrj-:)  baptistees,  immerser — in  Ameri- 
ca. 


94 


ORIGIN  OF  THE 


were  commissioned,  that  the  Mosaic  law — that  the 
whole  of  Christianity  was  instituted  in  the  present  cen- 
tury, as  to  claim  that  the  Campbellite  Church  which 
originated  in  the  present  century,  is  tlie  Church  which 
Christ  originated  in  the  first  century.  John  Anderson 
of  Kentucky,  died  in  1823,  leaving  a  large  estate.  His 
only  heir,  his  son,  Thomas,  was  born  in  1802  and  was 
supposed  to  be  dead,  as  he  had  not  been  beard  from 
for  several  3'ears.  Two  years  after  John  Anderson's 
death,  a  man  who  had  but  few  of  the  family  resem- 
blances appeared  as  the  heir.  No  one  recognized 
him.  He  presented  his  claim  in  Court.  There 
it  was  proved  that  the  claimant  was  born  in  1805 — 
three  years  too  young  to  be  the  heir  of  John  An- 
derson. The  claimant  is  imprisoned  as  a  base  im- 
l^oster.  Yet,  here  comes  the  Campbellite  Church, 
1800  years — instead  of  only  three — too  y<iung  to  be 
the  heir  of  the  New  Testament — 1800  years  too  young 
to  have  a  shadow  of  claim  to  be  the  Church  of  Christ, 
and,  brazenly,  claims  that  it  is  the  Church !  Camp- 
bcUites,  themselves  being  witnesses,  the  Campbellite 
Church  cannot  be  the  Church.  Benjamin  Franklin, 
a  late  Campbellite  writer,  editor  and  debater,  says  :  "A 
community  not  founded  at  the  right  time  is  not  the 
kingdom  of  Christ.'" — Living  Pulpit,  p.  348,  quoted 
hy  D.  B.  Ray.    He  further  says  : 

"If  Popery  was  born  too  late,  or  is  too  young  to  be 
the  true  church  ;  what  shall  be  said  of  those  commu- 
nities born  in  the  last  three  centuries?    They  are  all 


CAMPBELLITE  CHLKCH. 


95 


too  young,  by  largely  more  than  a  thousand  years. 
No  church  that  came  into  existence  since  the  death  of 
the  Apostles  can  be  the  church  of  the  living  God." — 
Idem,  p.  350, — quoted  in  Ray-L^icas  Debate,  and 
Am.  Baptist  Flag. 

J,  M.  Mathes,  another  leading  Campbellite  editor, 
writer  and  debater,  says,  of  the  Methodist  Church  : 
"Because  the  Methodist  Church,  as  an  organism  is 
not  old  enough  to  be  the  Church  of  God." — Letters  to 
Bishop  Morris,  2^-  140.  In  addition  to  chapters  1  and 
4,  the  following  Campbellite  testimony,  on  the  origin 
of  the  Campbellite  Church:  "Within  the  last  forty- 
five  years  a  community  has  grown  from  zero  to  half  a 
million. — ''Living  Pulpit,  p.  47.  The  editor  of  the 
^'■Living  Pulpit,'"  Mr.  Moore,  says: 
.  "This  was  the  beginning  of  the  great  reformatory 
movement,  known  as  the  Reformation     i\\Q  Nineteenth 

Century  Under  the  influence  of  these 

movements,  which  had  no  well  defined  organization,  a 
latent  force  was  excited,  which  has  taken  the  body  and 
form  of  what  is  now  known  as  the  Christian  Church, 
or  Disciples  of  Christ." — Idem,  p.  41, — quoted  from 
pp.  41,  42,  of  Bay-Lucas  Debate. 

Frederick  D.  Power,  pastor  of  the  Campbellite 
Church  in  AVashington,  at  the  time  of  President  Gar- 
field's death,  says,  of  the  Campbellite  Church  :  "As 
a  distinct  body  of  believers,  they  date  from  the  early 
part  of  the  present  century." — Schaff-Herzog  Ency., 
p.  644.    Truly,  then,  says  Fleetwood';?  Life  of  Christ, 


96 


ORIGIN  or  THE 


in  the  appendix,  of  the  Campbellite  Church:  *'This 
denomination.  .  .  was  founded  by  the  Rev.  Alexander 
Canipljell  al)out  the  year  1827." — Ray-Lucas  Debate, 
p.  81.  Sliall  the  claimant  to  "John  Anderson's"  es- 
tate be  imprisoned  as  an  imposter  for  being  only  three 
years  younger  than  the  true  heir,  and  the  Campbellite 
Church,  which  is  1,800  3'ears  younger  than  the  Church 
of  Christ,  be  recognized  as  the  heir  to  Christ's  estate? 


CA3IPBELLITE  CHURCH. 


97 


CHAPTER  VII. 

THE  CAMPBELLITE  CHURCH  WAS  ORIGINATED  IN  THE 
WRONG  GEOGRAPHICAL  LOCATION  FOR  IT  TO 
CLAIM  THAT  IT  IS  THE  CHURCH  OF 
CHRIST. 

Jesus  Christ  was  born,  raised,  lived,  and  was  cruci- 
fied in  Palestine.  In  Judea,  He  taught,  there  ordained 
the  Church  ordinances,  organized  His  Church,  commis- 
sioned His  Apostles;  and,  from  Judea,  He  ascended 
into  heaven.  In  Judea,  was  the  Christianity  cradle, 
there  was  laid  the  foundation  of  human  hope.  There 
was  originated  all  that  is  dear  to  the  lost  world.  Of 
this  historians  write,  philosophers  pliilosophize,  poets 
sing,  and  children  lisp  their  wee  bit  joys.  That  the 
Campliellite  Church  was  founded  in  the  United  States 
of  America  has  been  proved,  beyond  a  doubt.  This, 
no  honest,  informed  man,  will  deny.  See  Chapters  1 
and  2  of  this  book.  As  well  claim  that  the  law  which 
was  given  on  Sinai  was  given  on  Pike's  Peak ;  that 
Jerusalem  was  built  in  Africa  ;  that  Christ  was  born  in 
Bethany,  Virginia;  that  Corinth,  of  IVIississippi,  is 
Corinth,  of  Asia,  as  to  claim  that  the  Campbellite 
Church — which  was  originated  in  the  United  States  of 
America — is  the  Church  which  was  originated  in  Judea. 


98 


ORIGIN  OF  THE 


Campbellites,  themselves,  have  written  the  handwrit- 
ing ou  the  wall  against  their  Church.  Says  Benjamin 
Franklin  :  "A  community  not  founded  and  established 
in  the  right  place,  is  not  the  Church  of  Christ.''  Living 
Pulpit,  p.  343,  quoted  in  Ray-Lucas  Debate,  p.  41. 
Take  the  illustration  in  Chapter  6  of  this  book.  Sup- 
pose the  imposter  claimant,  to  John  Anderson's  estate, 
had,  in  court,  proved  that  he  Avas  born  the  very  year, 
the  very  day,  the  very  hour  and  the  veiy  minute  in 
which  Thomas  Anderson,  the  true  heir, was  born  ;  and, 
that  it  had,  in  court,  been  proved  that  he  had  been 
born  in  Virginia,  while  Thomas  Anderson  had  been 
born  in  Kentucky  ?  Would  any  lawyer  have  needed  to 
argue  that  he  was  an  imposter?  How  much  less,  then, 
should  argument  be  unnecessary  to  prove  the  Camp- 
bellite  Church  an  ecclesiastical  imposter,  when  it  was 
born  at  neither  the  time  nor  the  place  where  the 
Church  of  Christ  had  its  birth  ? 


CA31PBELLITE  CHURCH. 


99 


CHAPTER  VIII. 

CHRISTIANITY,  HAVING  DONE   1800  YEARS  WITHOUT  THE 
CAMPBELLITE    CHURCH,  IS   DEJIONSTRATIVE  PROOF 
OF  ITS  NEEDLESSNESS  ;  AND,  THEREFORE,  THAT 
IT  IS  NOT  THE  CHURCH  OF  CHRIST,  BUT  IS  A 
FIFTH  WHEEL  TO  ZION. 

Before  the  birth  of  the  Campbellite  Church, millions 
upon  millions  had  "gone  up  the  shining  way,"  sing- 
ing: 

"  "Tis  finished— all  is  finished, 

Our  fight  w  ith  death  and  sin; 
Fling  open  wide  the  golden  gates 

And  let  the  victors  in.'' 

Countless  hosts  of  barl)arians  had  been  Christianized 
and  civilized  ;  great  Christian  institutions,  by  the  hun- 
dreds, had  ))een  planted  over  the  world  ;  the  shackles 
had  been  broken  and  human  liberty  was  standing  upon 
the  ramparts  of  despotism,  waving  its  banner;  the 
world  had  passed  out  of  the  deadness  and  the  dark- 
ness of  the  past,  into  the  life  and  the  progress  of  the 
present;  America,  the  wonder  of  the  world  and  the 
favorite  of  heaven  ; — all  of  this  before  the  Campbell- 
ite Church  was  en  embryo.  Not  only  this,  but  before 
the  rise  of  Campbellism  the  Church  and  all  Chi'istians 
had  received  new  life  ;  "modern"  missions  had  enter- 
ed upon  their  mighty  works  and  achievements ;  the 


100 


ORIGIN  OF  THE 


revival  periods  of  1600—1688,  of  1730—1750,  had 
left  the  Church  glowing  and  sparkling  with  the  divine 
heat,  and  the  revival  period  of  1790 — 1842,  had 
rushed  in,  to  add  to  the  blessings  of  the  past  three 
periods. — See  Hand-BooTc  of  Revivah,  hy  Henry  Fish 
D.  D.,pp.  37—65.  We  would  naturally  tliiuk,  that 
if  the  Lord  had  ever  had  any  use  for  Campbellism,  He 
would  have  raised  up  some  Stone  and  Campbell  to 
originate  it,in  the  Dark  Ages  ;  but,  it  springs  into  life, 
at  the  very  time  when  there  was  the  least  call  for  it! 
Who  can  deny,  that  if  the  Christian  world  did  not  need 
the  Campbellite  Church,  at  any  time,  during  the  first 
1800  years, it  does  not  need  it  now,  and  never  can  need 
it?  Certainly,  Jesus  Christ  did  not  so  highly  regard 
the  Campbellite  Church,  as  did  Mr.  Stone,  Mr.  Camp- 
bell, and  as  do  Campbellites  of  to-da}',  or  He  would 
not  have  omitted  to  originate  it.  The  historical  dem- 
onstration of  the  needlessness  of  the  Campbellite 
Church,  is  the  demonstration  of  the  baseless  nature  of 
its  every  claim  to  be  the  Church  of  Jesus  Christ. 

Not  only  does  history  demonstrate  that  the  Camp- 
bellite Church  is  not  the  Church,  but,  it  demonstrates 
that  it  is  an  encumbrance  to  the  work  of  the  Church. 
In  the  New  Testament,  is  no  intimation  that  Jesus 
Christ  organized  more  than  one  Church,  or  one  order 
of  Churches.  Every  new  sect,  claiming  to  be  a 
Church,  or  a  part  of  a  Church,  is  but  a  contravention 
to  the  divine  wiU,one  more  addition  to  the  multiplicity 
of  sects,  and  the  entanglements,  the  strifes,  the  tinan- 


CAINIPBELLITE  CHURCH. 


101 


cial  burdens,  the  moral  hindrances  and  the  intensity'  of 
sectarian  confusion,  (a)  Mr.  Stone's  and  Mr.  Canip- 
belVs  chiim,  that  they  aimed  to  unite  the  sects,  is  as 
worthless  as  chaff,  since  many  other  sect  makers  be- 
gan their  fearful  Avork  with  the  same  claimf.  (b)  The 
uniting  of  unscriptural  sects, never  can  make  the  Scrip- 
tural Church,  any  more  than  uniting  any  amount  of 
errors,  can  make  one  right ; — see  chapter  33,  of  this 
book,  on  the  Campl)ellite  opposition  to  creeds,  scheme 
of  Christian  union,  etc.  (c)  The  Scriptures  author- 
ize no  man  to  originate  another  sect,  much  less  to  do 
so  by  attempting  to  unite  sects,  (d)  And,  it  is  certain 
that  the  Stone  and  Campbell  movement  has  added 
another  sect  to  the  babel  of  sectarianism.  Says  A. 
Campbell:  "The  Dover  Association  has  assumed  the 
awful  responsibility  of  producing  a  faction;  conse- 
quently a  sect." — Mill.  Harh.,  vol.  4,  ])•  13, — quoted 
in  Jeter  on  G amphellism ,  p.  101.  Webster:  "A 
sect  ...  a  body  of  persons  who  have  separated  from 
others  ...  a  school  or  denomination ;  especially  a 
religious  denomination." — Die.  "Faction:  "A  par- 
ty of  any  kind,  acting  unscrupulously  for  their 
own  private  ends,  and  for  the  destruction  of  the  com- 
mon good;  tumult,  discord,  dissension,  .  .  .  synony- 
mous with  part}',  clique,"  etc. — Die. 

Says  Crabbe,  probably  the  highest    authority  on 

t  Says  A.  Campbell :  ''The  modern  sects  have  been  gotten  up 
with  the  desire  of  getting  back  to  Christianity.'' — Christian  Sys- 
tem, p.  102. 


102 


ORIGIN  OF  THK 


English  synonyms:  "A  faction  is  raised  by  busy 
and  turbulent  spirits  for  their  own  purposes.  Rome 
wns  torn  by  the  intestine  factions  of  CiEsar  and  Pom- 
pey  .  .  .  Faction  is  the  demon  of  discoi'd,  armed  with 
the  power  to  do  endless  mischief,  and  intent  alone  on 
destroying  whatever  opposes  its  progress.  Woe  to  that 
State  into  which  it  has  found  an  entrance  ;  'It  is  the 
restless  ambition  of  a  few  artful  men  that  thus  breaks 
a  people  into  factions.'  " — Eng.  8yn.  p.  209. 
Shakespeare:  "To  commit  outrages  and  cherish  fac- 
tions." Mr.  Campbell's  own  words  acknowledge  that 
the  Campbellite  Chui'ch  is  "a  faction;  consequently 
a  sect."    (My  italics.) 

Mr.  Campbell's  creeping  into  the  Red  Stone  Asso- 
ciation, by  a  written  "declaration"  of  faith,  which 
caused  the  simple  minded  souls,  com^^osing  it,  to  be- 
lieve him  of  scriptural  faith;  surreptitiously  fleeing 
from  there,  after  creating  a  party,  to  the  Mahoning 
Association;  the  dissensions,  divisions,  the  heart- 
burnings among  friends;  and  thereby,  a  new  denomina- 
tion, all  prove  he  wrote  well,  Avhen  he  called  the 
Campbellites  a  "faction,  consequently  a  sect."  As  to 
his  charging  the  sin  of  originating  all  this  upon  the 
Baptists,  because  they  would  not  retain  his  heretical 
troublers  in  their  fellowship,  let  the  reader  decide  at 
whose  door  that  sin  lies.  Even  deciding  it  was  a  sin 
to  "cut  off"  troublers,  as  Paul  desired  done, — see 
Gal.  5  :12 — that  does  not  make  Mr.  Cumijbell's  words 
any  the  less  true,  when  he  calls  the  Campbellites  a 


CAMPBELLITE  CHURCH, 


103 


"faction,  consequently  a  sect."  So,  universally,  the 
Canipbellites  are  known  as  a  "faction,"  a  sect,  etc. — 
one  more  voice  added  to  the  babel  of  sectarianism. 
Thus  the  Campbellite  Church  is  in  opposition  to  the 
Church  which  Christ  oi-gauized,  is  another  faction,  sect 
and  hindrance  to  Christianity.  It  is  worse  than  a  fifth 
wheel  to  Zion. 


104 


ORIGIN  OP  THE 


CHAPTER  IX. 

THE  CAMPBELLITE  CHURCH  FOUNDED  UPON  THE  INFIDEL 
ASSUMPTION,  UPON  WHICH  NEAR  ALL  THE  SECTS 

ARE  FOUNDED  VIZ.,  THE  HARLOTRY  OF 

THE  BLESSED  BRIDE  OR  CHURCH 
OF  CHRIST. 

1.  Inasmuch  as  so  many  deny  that  the  Bible  teaches 
that  the  Church  of  Christ  should  never  apostatize,  I 
must  here  introduce  an  extensive  argument,  to  prepare 
the  way  for  the  examination  of  Canipbellism,upon  the 
subject  of  this  Chapter.  The  M.  E.  Discipline  defines 
the  Church  :  "The  visible  Church  of  Christ  is  a  con- 
gregation of  faithful  men  in  which  the  pure  word  of 
God  is  preached,  and  the  sacraments  duly  administered 
according  to  ChrisVs  ordinance  in  all  things  that  are 
of  necessity  requisite  to  the  same." — Art.  13.  (My 
italics.)  Substituting  ordinances  for  "sacraments" 
and  adding  Scriptural  Church  government,  this  defini- 
tion is  good. 

Dr.  Hiscox,  Baptist:  "A  Christian  Church  is  a  con- 
gregation of  baptized  believers  in  Christ,  worshipping 
together,  associated  in  the  faith  and  fellowship  of  tiie 
gospel ;  practicing  its  precepts ;  observing  its  ordi- 
nances ;  recognizing  and  receiving  Christ  as  their  Su- 
lironie  hiwgiver  and  ruler ;  and  taking  His  Word  as 


CAMPBELLITE  CHURCH. 


105 


their  sufficient  and  exclusive  rule  of  faith  and  practice 
iu  all  matters  of  religion." — Bap.  Ch.  Directory,  p. 
13.  This  expresses  what  the  Methodist  Discipline 
seems  to  mean,  but  with  much  more  clearness  With 
equal  clearness  J.  M.  Pendleton,  D.  D., — Ch.  Man., 
p.  7.  E.  Adkins,  D.  T>.,—The  Ch,  its  Polity  and 
Felloivship,p.  IS.  H.  Harvey,  D.  I>.,—  The  Ch., 
p.  26,  and  "7."  Henry  M.  Dexter,  D.  D., —  Con- 
gregationaUsin,  p.  1 .  W.W.Gardner,  D.  D., — Mis- 
siles of  Truth,  pp.  189,  190.  William  Crowell— 
Ch.  Members'  Man.,  p.  35,  express  what  a  Chui'ch  is. 

Art.  13,  of  the  New  Hampshire  Confession  says  : 
"We  believe  that  a  visible  Church  of  Christ  is  a  con- 
gregation of  baptized  believers,  associated  by  cove- 
nant in  the  faith  and  fellowship  of  the  gospel  ;  observ- 
ing the  ordmances  of  Christ ;  governed  by  his  laws  ; 
and  exercising  the  gifts,  rights,  and  privileges  invested 
in  them  by  His  Word,"  etc.  - 

Ehklesia  {exxlr^aia)  occurs  114  times  iu  the  New 
Testament.  In  all  but  three  it  is  rendered  Church.  In 
the  111  instances  it  refers  to  the  Christian  institution  ; 
once  typicall}^  ( Acts  7  :38)  the  remaining  110  occur- 
rences antit^^iicall}'.  In  99  instances,  by  counting,  I 
hnd  it  denotes  local  organizations;  in  12,  by  synec- 
doche, it  means  all  the  organizations.  It  is  used  by 
synecdoche  in  only  Matt.  1(5:18;  Eph.  9:22;  3:10, 
21  ;  5:23,  24,  25,  27,  29,  32;  Heb.  12:23,  and,  pos- 
sibly, one  or  two  other  occurrences. 

Says  E.  J.  Fish,  D.  D.  :  "All  investigation  concurs 


106 


ORIGIN  OF  THE 


with  'unequivocal  uses  of  the  term  in  pronouncing  the 
actual  Church  to  be  a  local  society  and  never  anything 
hut  a  local  society.'" — Ecclesiology,  p.  114.  "The 
real  Church  of  Christ  is  a  local  body,  of  a  definite, 
doctrinal  constitution  such  as  is  indispensable  to  the 
unity  of  the  Spirit." — Idem,  j)-  116.  Alluding  to  its 
application  to  all  professors,  of  all  creeds,  scattered 
everywhere,  as  an  "invisible,"  "universal  Church," 
Dr.  Fish  well  says  : 

"Not  a  single  case  can  be  adduced  where  the  loose 
and  extended  use  of  the  collective  can  be  adopted 
without  a  forced  and  unnatural  interpretation.  The 
New  Testament  is  utterly  innocent  of  the  inward  con- 
flict of  those  theories  which  adopt  both  the  invisible, 
or  universal,  as  it  is  now  more  commonly  called,  and 
the  local  ideas." — Idnn^j).  102. 

H.  M.  Dexter,  a  Congregationalist,  was  forced  to 
say:  "The  weight  of  New  Testament  authority,  then, 
seems  clearly  to  decide  that  the  ordinary  and  natural 
meaning  of  zxxlr^aia  (ekklesia,  rendered  Church)  is 
that  of  a  local  body  of  believers." — Congregational- 
ism, p.  33. 

Says  Ralph  \Yardlaw,  D.  D.,  a  Congregationalist : 
"Unauthorized  uses  of  the  word  Church.  Under  this 
head,  I  have  first  to  notice  the  designations,  of  which 
the  use  is  so  common,  but  so  vague, — of  the  Church 
visible  and  the  Church  mystical,  or  invisible.  Were 
these  designations  to  be  found  in  the  New  Testament, 
we  should  feel  ourselves  under  obligation  to  examine 


CA^rPBELLITE  CHURCH. 


107 


and  ascertain  the  sense  in  which  the  inspired  writers 
use  them.  This,  however,  not  being  the  case,  we  are 
under  no  such  obligation." — Congregational  Indepen- 
dency, p.  54. 

A.Campbell:  "The  communities  collected  and  set 
in  order  by  the  apostles  were  called  the  congregation 
of  (Christ,  and  all  these  taken  together  are  sometimes 
called  the  kingdom  of  God." — Christian  Si/stem,  p. 
172. 

Moses  E.  Lard,  of  the  difference  between  the  king- 
dom and  the  Church :  "My  brethren  make  none." — 
What  Baptism  is  For,  Number  3,  p.  5.  On  the  same 
page  :  "God  has  not  one  thing  on  this  earth  called  his 
kingdom  and  another  called  his  Church."  That 
Church  refers  to  a  local  body,  any  one  can  see  by  such 
as  Matt.  18:17;  Acts,  8  :l 9  :3i  ;  11:32,  26;  13:1; 
14:23,27;  15:3,4,22,41;  16:5;  18:22;  Rom.  16: 
1,5;  1  Cor.  1  :2;  4:17;  7  :17  ;  11  :16  ;2  Cor.  8  :1 ,18, 
19,23,24;  11:8,28;  12:13;  Gal.  1:2,  22;  Rev.  1: 
4  ;  2  :1,  7,  8,  11,  12,  17,  18,  23,  20  ;  3  :1,  6,  7,  13,14, 
22 ;  22  :16.  A  careful  comparison  of  these  references 
will  prove  that  the  Church  is  a  local  body,  administer- 
ing discipline,  etc.,  known  as  Church,  in  any  locality 
and  Churches  when  several  are  spoken  of.  Kingdom, 
in  the  New  Testament,  means  the  aggregate  of  the 
Churches,  just  as  any  kingdom  means  the  aggregate 
oft  its  i)rovinces — or  countries  of  which  it  is  com- 

t  Except  that  there  is  no  general  organization  of  the  Churches 
hut  each  is,  in  organization,  independent  of  every  other  Church, 
save  as  Christ  Is  King  over  them  all. 


108 


ORIGIN  OF  THE 


posed.  A  kingdom  includes  the  unorganized  part  of 
its  geographical  territory.  In  the  New  Testament, 
likewise,  it  may  include  regenerate  persons  who  have 
been  misled  so  as  to  have  never  united  with  any  of  the 
Churches  or  organized  parts  of  the  kingdom.  Such 
an  instance  is  Rev.  18  :4,  where  they  are  exhorted  to 
come  out  from  the  Romish  Church.  But,  in  no  in- 
stance, either  politically  or  ecclesiastically,  can  the 
application  of  the  term  to  the  unorganized  localities 
or  parts  exclude  the  organized  as  necessary  to  the 
kingdom. 

W.  M.  F.  Warren,  D.  D.,  President  of  Boston  Uni- 
versity, Methodist:  "The  Christian  Church  is  the 
kingdom  of  God,  viewed  in  its  objective  or  institu- 
tional form." — Essay  before  the  N.  Y.  Prophetic 
Conference,  in  1883.  "In  an  earlier  period  this 
kingdom  was  identified  with  the  Church.  .  .  .  The 
Protestants  regarded  it  .  .  .  as  the  Christian  mstitu- 
tion  of  salvation." — Schaff-Herzog  Ency.,  vol.  2,  p. 
1246. 

Barnes:  The  kingdom  means  "the  state  of  things 
which  the  Messiah  was  to  set  up — his  spiritual  reign 
began  in  the  Church  on  earth,  and  completed  in  heav- 
en."—  On  Matt.  3:2.  Neander,  while  stating  that  the 
kingdom  is  used  in  other  sense, — which,  by  the  way, 
can  easily  be  included  in  the  one  he  mentions — says: 
"The  idea  of  the  Church  of  Christ  is  closely  connected 
in  the  views  of  Paul  with  that  of  the  kingdom  of 
God.  " — Planting  and   Training  of  the  Ghristian 


CAMPBELLITE  CHURCH. 


109 


Church,  p.  455.  "At  the  time  of  which  we  are 
speaking,  the  Church  comprised  the  whole  visible  form 
of  the  kingdom  of  God." — Idem,  2^-  458. 

Andrew  Fuller  regards  the  kingdom  and  the  Church 
indissoluble  when  he  says:  "If  the  nature  of  Christ's 
kingdom  were  placed  in  those  things  in  which  the 
a[)()stles  placed  it,  the  government  and  discipline  of 
the  Church  would  be  considered  as  vieans  not  as  ends." 
—Fullers  Works,  vol.  2,  p.  639. 

G.  W.  Clarke:  "This  kingdom,  reign, or  administra- 
tion of  the  Messiah  is  spiritual  in  its  nature  (John 
18:3G;  Eom.  14:17)  and  is  exercised  over  and  has 
its  seat  in  the  hearts  of  believers. — Luke  17:21.  It 
exists  on  earth  (Matt.  13:  18,  19,  41,  47)  extends  to 
another  state  of  existence  (Matt.  13  :  43;  2(j :  29; 
Phil.  2  :  10,  11)  and  will  be  fully  consummated  in  a 
state  of  glory.  ( 1  Cor.  15  :24;  ]\Iatt.  8  :11  ;  2  Pet.  1 : 
11.^  It  thus  embraces  the  whole  mediatorial  reign  or 
government  of  Christ  on  earth  and  in  heaven,  and  in- 
cludes in  its  subjects  all  the  redeemed,  or,  as  Paul  ex- 
presses it,  (Eph.  3:15)  'the  whole  family  in  heaven 
and  earth.'  Kingdom  of  heaven  and  Church  are  not 
identical,  though  inseparately  and  closely  connected. 
The  Churches  of  Christ  are  the  external  manifestations 
of  this  kingdom  in  the  world."  Com.  on  Matt. 
3.2. 

In  an  excellent  article  in  Smith's  Bib.  Die,  vol. 
2,  pp.  1541-1543,  A.  Hovey,  D.  D.,  Pres.  Newton 
Thcol.  Scm.  says:    "This  kingdom,  though  in  its 


110 


ORIGIN  OF  THE 


nature  spiritual,  was  to  have,  while  on  earth,  the 
visible  form  in  Christian  Churches,  and  the  simple 
rites  belonging  to  Church  life  .were  to  be  observed  by 
every  loyal  subject.  Matt.  28:18;  John  3:5;  Acts 
2:38;  Luke  21:17;  1  Cor.  11:24.  It  cannot,  how- 
ever, be  said  that  the  New  Testament  makes  the  spir- 
itual kingdom  of  Christ  exactly  co-extensive  with  the 
visible  Church.  There  are  many  in  the  latter  who  do 
not  belong  to  the  former,  (1  John  2:9,)  and  some, 
doubtless,  in  the  former,  who  do  not  take  their  place 
in  the  latter."    (My  italics.) 

Tholuck :  "A  kingdom  of  God — that  is  SiW  organic 
commonwealth."  "The  New  Testament  kingdom  of 
God,  is  both  from  Avithin  and  from  without,  in  the 
individual  as  in  the  whole  coimnunity ^  "  The  idea 
of  the  kingdom  of  God  ...  is  an  organized  com- 
munity, which  has  its  principle  of  life  in  the  will  of 
the  personal  God."  Ser.  on  the  Mount,  pp.  71,  74. 
(My  italics.) 

This  being  the  case,  evei'ij  promise  of  preservation 
and  perpetuity ,  made  to  the  kingdom,  is  a  promise  to 
the  Churches,  of  which  it  is  composed.  If  the  king- 
dom and  Church  mean  only  the  reign  of  grace  in  the 
heart,  as  grace  had  reigned  in  the  heart  at  least,  from 
the  time  of  Abel,  Dan.  2  :44,  and  Matt.  16  :18,  speak- 
ing of  the  kingdom  and  the  Church  as  not  built  before 
the  New  Testament  age,  would  have  never  been  spoken. 
I  will  proceed  to  prove  that  the  Bible  promises  that 
the  Church  should  never  apostatize. 


CAMPBELLITE  CHUKCH. 


Ill 


I.  "  I  will  make  an  everlasting  covenant  with  them, 
that  I  ivill  not  turn  away  from  them  to  do  them  good, 
but  I IV ill  put  my  fear  in  their  hearts,  that  they  shall 
not  depart  from  me.'' — Jer,  32:40.  1.  That  this 
refers  to  the  New  Testament  none  will  deny.  2.  That 
the  Church  and  the  "  covenant  "  sETe  indissoluble,  will 
not  be  denied.  3.  That  this  covenant  and  its  subjects 
are  in  contrast  with  the  old  covenant  and  its  subjects, 
is  equally  evident.  From  this  it  follows,  that,  in- 
asmuch as  its  people  of  the  old  covenant  apostatized, 
and  it  and  they  were  repudiated  of  God,  the  new  cove- 
nant and  the  people  are  everlastingly  united  to  Him. 
This  is  positively  affirmed :  (a)  an  "  everlasting  cove- 
nant ;"(b)  "fear  in  their  HEARTS  ;"(c)  "that  they  shall 
NOT  DEPART  from  me" — no  departing  from  God,  as 
under  the  old  covenant,  no  apostate  Israel,  hence 
Church  succession.  The  only  possible  way  to  deny 
that  here  is  a  positive  promise  of  Church  succession  is 
to  affirm  that  God  departs  from  His  people,  who  do 
not  depart  from  Him,  to  affirm  that  He  is  unfaithful. 

II.  In  the  days  of  these  kings  shall  the  God  of 
heaven  set  up  a  kingdom  which  shall  never  be  de- 
stroyed; and  the  kingdom  shall  not  l)e  left  to  other 
people,  but  it  shall  break  in  pieces  and  consume  all 
these  kingdoms,  and  it  shall  stand  forever." — Dan. 
2  :44.  1 .  Here  God  affirms  He  will  set  up  a  kingdom 
— but  one  kingdom.  2.  This  kingdom  includes  the 
Church  or  Churches,  as  the  United  States  govern- 
ment includes  the  State  or  States.    3.  That  this  king- 


112 


ORIGIN  OF  THE 


dom  and  this  Church  or  Churches  are  indivisible,  is 
certain.  4.  He  affirms  this  kingdom — His  Church — 
shall  not  be  left  to  other  people  ;  i.  e.,  under  or  by  the 
law  of  the  old  covenant,  the  kingdom,  because  of 
apostasy,  was  given  to  the  Gentiles — "  other  people," 
but  under  the  law  of  the  new  covenant  there  shall  be  no 
apostasy  of  the  Church,  so  as  to  cause  it  to  be  given  to 
"  other  people  " — to  Wesley,  Calvin,  &c.,  and  their 
followers.  No  room  here  for  men  to  set  up  Churches 
of  their  own  on  the  ground  of  apostasy.  5.  This 
kingdom  "  shall  never  be  destroyed."  6.  This  king- 
dom "  shall  stand  FOREVER.' '  7.  This  kingdom  shall 
be  aggressive — "  shall  break  in  pieces  and  consume 
all  '  other  kingdoms  '  "  8.  The  days  of  these  kings 
refer  to  the  days  of  tlic  Ctesars.  Tlie  only  possible  way 
of  avoiding  this  promise  of  Church  succession  is  to  deny 
that  this  kingdom  and  Church  are  indissoluble.  That 
this  denial  is  vain,  is  evident,  from  the  facts,  that,  in 
tlic  New  Tcslanicnt  the  two  are  never  separate,  and  the 
promises  therein  to  the  one  are  equally  to  the  other. 
So  writers  of  all  dencnninations  hold  them  one.  Here, 
then,  in  the  Old  Testament  are  the  most  unequivocal 
promises  of  Church  succession. 

IH.  "  Upon  this  rock  will  I  build  my  Cliurch,  and 
the  gates  of  hcH  shall  not  prevail  against  it.''' — Matt. 
16  :18.  1.  This  is  Church,  but  one  kind  of  Church — 
a  kingdom — not  "branches."  2.  Christ  built  His 
Church.  Wesley,  Calvin,  Campbell,  &c.,  built  theirs. 
He  ])uilt  it  on  a  sure  foundation.   Isa.  28  :16  ;  Ps.  118  : 


CAMPBELLITE  CHURCH. 


113 


22  ;  Eph.  2  :20  ;  2  Tim.  2  :19.  4.  The  Church  and  its 
foundation  are  joined  indissolubly  together  by  dying 
love.  5.  "  The  gates  of  hell  shall  not  prevail 
against  it," — it   "shall   never  be  destroyed,"  but 

.shall  stand  forever."  Bengel  well  says:  "The 
Christian  Church  is  like  a  city  without  walls,  and 
3'et  the  gates  of  hell,  Avhich  assail  it,  shall  never 
prevail."  "A  most  magnificent  promise." — Com. 
in  loco.  So  say  Stier,  Adam  Clarke,  Scott,  Barnes, 
G.  W.  Clarke,  Bloomfield,  Horsley,  Yiti'inga, 
Olshausen,  Doddridge  and  Lange,  et  mul  al.  Has 
Christ's  promise  failed? 

"The  rock  is  not  that  against  which  the  unseen  is 
not  to  prevail ;  neither  has  the  Church  ever  become  ex- 
tinct. These  we  deem  gross  errors." — Lard's  Quar- 
terly for  1866,  p.  309.  Mr.  Fanning :  "  The  Church 
was  built  upon  the  rock  laid  in  Zion  ;  that  she  has 
withstood  the  rough  waves  of  eighteen  centuries, 
and  thut  she  will  finally  triumph  over  all  the  princi- 
palities and  powers  of  earth." — Living  Pulpit ,p ,  520. 
David  Lipscomb  :  "  God  founded  a  Church  that  '  will 
stand  forever  ;'  that  the  gates  of  hell  shall  not  pre- 
vail against." — Gospel  Advocate,  for  1867 ,  p.  770. 
'•  True  witnesses  of  Christ  never  failed  from  the 
earth." — Isaac  Errett,  Walks  About  Jerusalem,  p. 
142.^    (The  above  quotations,  from  Lard's  Quar- 

t  That  these  Carapbellitcs  ami  Pedo-  raiitists,  when  they  eorae 
to  justify  the  origin  of  their  Clmrches,  say  the  gates  of  liell  did 
prevail  against  the  Church,  is  true.  But  then  they  speali  from 
their  churches;  here  they  speali  from  the  Bible. 


114 


ORIGIN  OF  THE 


terly.  Gospel  Advocate,  Living  Pulpit,  are  taken  from 
Ray-Lucas  Deb.  p.  320.) 

IV.  ^'^  Jesus  came  and  spake  unto  them,  saying,  all 
pawn'  is  given  unto  me  in  heaven  and  in  earth.  Go 
ye,  therefore,  and  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost ;  teaching  them  to  observe  all  things  Avhat- 
soever  I  have  commanded  you,  and  lo,  I  am  with  you 
alway,  even  unto  the  eud  of  the  world." — iNIatt.  28  :18- 
20.  1.  Christ  promises  His  presence.  2.  His  presence 
is  here  implied  to  be  the  only  guarantee  of  the  mis- 
sion, but  the  sure  one.  3.  This  promise  is  to  His 
Church.  That  this  is  true,  is  evident  (a)  from  the 
commission  belonging  to  the  Church;(l))  from  baptism 
etc.,  all  the  duty  of  only  the  Church.  This  will  hardly 
be  questioned.  4.  Christ's  promise  is  to  insure  that  the 
nations  will  be  taught,  baptized,  etc.  That  He  has 
promised  to  be  with  His  Chuix'h  to  guarantee  the  pre- 
servation of  baptism — all  things  included  in  the  com- 
mission—is clear. 

A  kingdom  without  organization — delinite,  ascer- 
tainable laws  ;  organization,  as  many  loosely  try  to 
apply  it  to  the  kingdom  of  Christ,  is  the  creature  of 
the  babel  of  sectarianism.  It  never  did  exist,  in 
nature,  in  politics  or  in  grace  ;  and  never  can  e.xist.  It 
is  twin  brother  to  tlie  idea  of  an  invisible  Church — as 
if  there  were  invisible  men  and  Avomen.  The  only  part 
of  the  Church  which  is  invisible  is  the  part  which  has 
''crossed  over  the  river." 


CA^IPBKLLITE  CHURCH 


115 


5.  Christ  promises  His  presence  always — all  the 
days,  jmsas  tas  luemcras,  not  leaving  a  single  day  for 
apostas3\  6.  If  tliis  Church  has  gone  into  Babylon 
He  is  gone  there  too,  and  all  are  lost — "lo  I  am  with 
you  ahoay  even  unto  the  end  of  the  world.  Amen." 
Bcngel  says  on  this  :  "A  continual  presence,  and  one 
most  actuallj'- present."  "This  promise  also  belongs 
to  the  whole  Church." — Com.  in  loco.  Inasnuich  as 
Methodism,  Presb3'terianism,  Campbellism,  etc.,  are 
"but  of  yesterdays"  Ihis  promise  cannot  apply  to 
them.  On  this  Sticr  says :  "He  is  present  with  his 
mighty  defense  and  aid  against  the  gates  of  hell, 
which  would  oppose  and  hinder  His  Church  in  the  ex- 
ecution of  His  commands." — Com.  in  loco.  So,  G. 
W.  Clark,  Scott,  IMatthew  Henry,  Barnes,  Doddridge, 
Olshausen,  and  Adam  Clark,  et.  mid.  al. 

V,  '^^For  the  hnsbandis  the  head  of  the  ivi/e,  even 
as  Christ  is  the  head  of  the  Church  :  and  he  is  the  /Sa- 
vior of  the  body  .  .  .  Christ  also  loved  the  Church, 
and  gave  himself  for  it  .  .  .  that  He  might  present  it 
to  Himself,  a  glorious  Church,  not  having  sjyot  or 
wrinkle  or  any  such  thing,  but  that  it  should  l)e  holy 
and  without  blemish.''— Eph.  5:23-29.  1.  This  is  ta- 
ken from  the  relation  of  husband  and  wife.  2.  The 
husband  that  docs  not  use  his  utmost  power  to  save  his 
wife  is  an  unfaithful  husband.  3.  Only  his  lack  of 
power  prevents  him  from  saving  his  Avife.  4.  For 
Christ  to  not  use  His  utmost  power  to  save  His  Church 
would  be  for  Him  to  be  unfaithful  to  her.    5.  Only 


116 


ORIGIN  OF  THE 


by  His  lack  of  power  can  the  Church  apostatize.  6. 
But,  "all  i)o\\er  in  heaven  and  in  earth"  belongs  to 
Him  ;  therefore  the  Church  is  insured  forever  against 
a})ostasy.  He  "gave  ^nnseZ/for  it,"  is  its  Savior 
7.  An  apostate  Church  is  not  a  "glorious"  Church, 
has  spots,  vjrinkles,  serious  Uemislies.  8.  But,  inas- 
much as  Christ's  Church  has  "?io  such  thing,'"'  His 
Church  shall  never  apostatize.  On  this,  Adam  Clark 
says,  "Christ  exercises  His  authority  over  the  Church 
so  as  to  save  and  protect  it." — Com.  in  loco,  verses  20 
27,  Bengel,  ]\Iatthe\v  Henry  and  Adam  Clark  allude  to 
"the  different  ordinances  which  lie  has  appointed ; 
hence,  they  agree  that  the  passages  speak  of  the 
Church  organizatio7i — in  loco.    See  IMatt.  Henry. 

VI.  Having  been  ^'■huilt  upon  the  foundation  of 
the  ajxtsths  and  prophets,  Jesus  Christ  himself  being 
the  c  hief  corner  stone  ;  in  whom  all  the  building  fitly 
framed  (()'je(h(  r,  growe/h  unto  a  holy  temple  in  the 
Lord."— Eph.  2:20,21.  1.  This  building— the  church 
— is  ''Htly  fratned  together.'^  2.  It  is  framed,  joined 
to  its  foundation — "/w  whom." 

3.  A  Church  being  framed  to  the  foundation  so  as 
to  be  removed  from  tlu'  fmi luhiiinn  is  not'-'-fithj  framed; 
the  only  fitly  framing,  according  to  the  spirit  and  the 
design  of  Christianity,  is  that  which  so  frames  the 
Church  into  its  foundation,  that  it  can  never  be  razed 
by  the  Devil  ;  and,  thus,  Wesleys,  Campbells,  Calvins 
left  to  rebuild  it.  4.  As  it  is  "fitly  framed"  into 
its  foundation,  if  the  Devil  has  pushed  it  into  Baby- 


CAIVrPBELLlTE  CHURCH. 


117 


Ion,  the  foundation,  too,  is  gone  ;  for  they  are  "  titly 
framed  together." 

VII.  "  IVJterefore  we  receiving  a  kingdom  which 
cannot  be  moved."-  -YLob.  12:28.  Greenfield,  Liddell 
and  Scott  define  the  Greek,  "  shaken,"  and  the  Bible 
Union  and  the  New  Revision  render  it  "shaken"  in- 
stead of  "  moved."  1.  If  this  kingdom  cannot  be 
shaken,  surely  the  Church  cannot  be  pushed  from  its 
foundation  into  Babylon.  2.  The  Church,  then,  must 
ever  be  faithful  to  its  Husband — Church  succession. 

VIII.  Again,  Christ  is  the  King  of  His  Church. 
— Matt.  21 :5.  1.  To  destroy  the  kingdom  is  to  destroy 
the  king.  2.  If  Christ's  Church  has  been  destroyed, 
by  apostasy,  as  King,  Clirist  is  destroyed.  3.  But  as 
His  Kingship  in  His  Church  is  essential  to  save  a  lost 
world,  if  for  no  other  reason.  He  would  preserve  His 
Church  from  apostasy.  4.  In  no  instance  has  a  King  ever 
lost  his  Kingship,  except  by  being  too  weak  to  save  it. 
5.  But  Clirist  has  "  all  power;"  therefore,  He  will 
save  His  Kingship  by  saving  His  Church  from  apos- 

tu  SA' . 

IX.  Christ  is  High.  Priest"  of  His  Church. — 
Heb.  10:21.  1.  Christ's  Priesthood  is  essentially  re- 
lated to  His  Church.  2.  To  destroy  His  Church  is  to 
di^stroy  His  Priesthood.  3.  Inasmuch  as  He  can  never 
permit  His  Priesthood  to  be  destroyed.  He  can  never 
permit  apostasy  to  destroy  His  Church. 

X.  Church  succession  grows  out  of  the  nature  of 
the  truth  as  xised  by  the  Spirit.    The  truth  thus  origi- 


118 


ORIGIN  OF  THE 


nated  and  preserved  the  apostolic  Church.  Unless  the 
truth  has  since  lost  its  power,  it  has  surely  preserved 
the  Church  from  apostasy.  The  same  cause,  under 
like  conditions,  will  always  produce  the  same  effect. 
The  truth  is  like  conditioned  for  all  time  ;  which  is 
only  by  sinful  natui-e  and  the  unchangeable  Spirit ; 
therefore  Church  succession. 

XI.  Church  succession  grows  out  of  the  mission  of 
the  Church.  Her  mission  is  to  j^reach  the  gospel  to 
the  world,  preserve  the  truth  and  the  ordinances.  See 
Chap.  34,  of  this  book.  If  the  Church  were  necessary 
in  apostolic  times  it  is  necessary  "  alway,  even  unto 
the  end. of  the  world."— Matt.  28  :20.  Did  not  Christ 
provide  for  this  necessity  b}^  providing  for  Church 
succession?  Or,  was  there,  here,  a  little  omission 
which  Wesley,  Calvin,  Campbell,  etc.,  provided  for? 

No  doctrine  of  the  Bible  is  more  clearly  revealed 
tliiin  is  the  doctrine  of  Church  succession.  As  easily 
can  one  deny  the  atonement.  Convince  me  that  it  is 
false,  convince  me  that  tJiere  is  no  Church  to-day  that 
has  continued  from  the  time  of  Christ,  and  you  con- 
vince me  the  Bil)le  is  false.  Pedo-rantists  and  Camp- 
bellites  have  admitted  that  Church  succession  is  a  Bible 
doctrine,  so  clearly  is  it  taught  in  the  Bil)le.  Prof. 
Bannerman,  a  Pi-esbyterian,  says:  "There  are  state- 
ments in  Scripture  that  seem  distinctly  to  intimate 
that  the  Christian  Church  shall  always  continue  to 
exist  in  the  world,  notwithstanding  that  all  is  earthly 
and  hostile  around  her.    He  has  founded  it  upon  a 


CAlVrPBELLITE  CHURCH. 


119 


rock  ;  and  the  gates  of  bell  shall  not  prevail  against  it. 
.  .  .  That  Christ  will  be  with  His  Church  'alway, 
even  unto  the  end  of  the  world,'  ministering  the  need- 
ful support  and  grace  for  its  permanent  existence  on 
earth,  we  cannot  doubt."  Tlie  Clnirch  of  Christ, 
Vol.  l,p.  51.  "He  has  left  us  a  promise  that  the 
powers  of  evil  shall  never  finally  prevail  against  or 
sweep  it  entirely  away  ;  and  as  belonging  essentially  to 
the  due  administration  of  that  kingdom,  and  forming  a 
part  of  it,  the  outward  dispensation  of  the  oi'dinances 
and  worship  in  the  Church  shall  never  fail." — idem, 
p.  333.  "  The  ministry,  embracing  an  order  of  men 
to  discharge  its  duties,  is  a  standing  institution  in  the 
Christian  Church  since  its  first  establishment  until  now, 
and  Leslie,  in  his  Short  Method  with  the  Deists,  has 
fairly  and  justly  appealed  to  the  uninterrupted  existence 
of  the  office  as  the  standing  and  permanent  monument 
of  the  great  primary  facts  of  Christianity,  and,  there- 
fore, as  demonstrative  evidence  of  its  truth." — idem, 
p.  439. 

In  his  Letters  to  Bishop  Morris,  Eld.  J.  M.  Mathes, 
a  leading  Campbellite,  adduces  the  recent  origin  of  the 
Methodist  Church  as  one  evidence  that  it  is  not  the 
Church  of  Christ.  He  says  :  "  The  M.  E.  Church,  as 
an  organism  is  not  old  cnf»ugh  to  be  the  Church  of 
God."— p.  140. 

"In  the  darkest  ages  of  Popery,  God  never  'left 
Himself  without  a  witness.'  It  is  true  that  from  the 
rise  of  that  Anti-christian  power  till  the  dawn  of  the 


120 


ORIGIN  OF  THE 


Eeformation,  the  people  of  Christ  maybe  emphatically 
denominated  a  'little  flock,'  yet  small  as  their  num- 
ber may  appear  to  have  been  to  the  eye  of  man,  and 
unable  as  historians  may  be,  to  trace  with  accuracy,  the 
saints  of  the  Most  High,  amid&t  '  a  world  lying  in  wick- 
edness,' it  cannot  be  doubted  that  even  then,  there  was 
a  remnant,  which  kept  the  commandments  of  God,  and 
the  testimony  of  »Tesus  Christ.  If  God  reserved  to 
Himself  '  seven  thousand  in  Israel  who  had  not  bowed 
the  knee  to  Baal,'  in  the  reign  of  idolatrous  Ahab,  can 
we  suppose,  that  during  any  preceding  period,  His 
Church  has  ceased  to  exist,  or  that  His  cause  has 
utterly  perished  ?" — Hist.  Waldenses  by  the  American 
/S.  S.  Union,  j).  1 . 

The  attempt  is  made,  in  two  ways,  to  weaken 
the  force  of  these  Scrijjtures,  for  the  succession  of 
Churches.  1.  By  resorting  to  the  loose,  assumed 
meaning,  of  the  word  Church,  as  not  including  organi- 
zation. But  in  reply  (a)  I  have  shown  that  the  well 
established  use  of  ekUesia  [ixxlvjaia)  indicates  or- 
ganization. See  the  first  part  of  this  chapter,  (b) 
No  man  can  show  where  it  ever  excludes  organization. 
— Ecdesiolorpj,  2^-  102.  (c)  There  can  be  no  reason 
assigned  why  God — if  there  is  such — should  care  so 
much  for  a  general,  indefinable,  intangible,  "  invisi- 
ble" body  of  mCn  and  women  who  have  no  definite  places 
of  meeting,  definite  and  tangible  objects  before  it,  as  to 
proniise  to  preserve  it,  while  He  cared  so  little  for  a 
special,  definable,  tangible,  visible  body  of  men  and 


CAMPBELLITE  CIIL  RCH. 


121 


women  with  definite  places  of  meeting  ami  tangible 
objects  before  it,  as  to  give  it  no  promise  of  preser- 
vation, (d)  The  preaching,  the  ordinances,  the  ad- 
ministration of  discipline — all  the  work  of  tlie  gospel 
having  been  committed,  not  to  a  general,  indefinable, 
intangible,  invisible  body  of  men  and  women,  with  no 
places  of  meeting,  no  objects  before  them,  but  to 
organization,  it  is  clear  that,  whatever  may  be  promised 
to  a  non-organization,  the  ver}'-  mission  and  the  very 
design  of  the  organization — lead  us  to  expect  its  preser- 
vation. AA^hen  Paul  directed  Timothy  "how  men 
ought  to  behave  tliemselves  in  the  house  of  God,  which 
is  the  Church  of  the  living  God,  the  pillar  and  ground 
of  the  truth,"' — 1  Tim.  3  :15,  he  spoke  of  organization 
with  officers — "bishops"  and  "deacons" — see  the 
context  in  verses  1-13.  The  election  of  officers,  the 
reception,  the  discipline  and  exclusion  of  members, 
the  keeping  of  the  ordinances — everything  necessary 
for  the  work  of  the  gospel  and  the  salvation  of  a  lost 
world  was  committed  to  "  organized  churches."  Com- 
pare Matt.  28  :19,  20  ;  Acts  1 :26  ;  6  :2,  3,  5  ;  10  :47  ; 
15  :22  ;  10  :4  ;  Rom.  14  :1  ;  1  Cor.  5  :4,  5  ;  2  Cor.  2  :6  : 
1  Cor.  11  :2  ;  2  Thess.  3  :() ;  Rev.  2  :14  ;  3:10,  in  which 
it  will  be  seen  that  the  Churches  elected  their  ofiic^rs, 
received,  excluded  members,  preached  the  gospel,  kept 
everything  in  order.  In  Chap.  30  and  34  of  this  book 
this  is  especially  set  forth.  In  preaching,  baptizing, 
receiving,  excluding,  the  Churches  are  the  powers 
through  which  the  King  of  Zion  governs,  extends  Ilis 


122 


ORIGIN  OF  THE 


empire.  A.  Campbell,  of  the  Churches,  says: 
"  But  as  these  communities  possess  the  oracles  of  God 
.  .  .  they  are  in  the  records  of  the  kingdom  regarded 
as  the  only  constitutional  citizens  of  the  kingdom.''.— 
Chris.  System,  p.  1 72.  Few  deny  this  necessity  for  the 
Churches,  until  they  come  to  meet  the  impregnable 
stronghold  of  Bible  promises  of  succession,  when  they 
disparage  them  for  their  own  general,  intangible,  in- 
visible— I  must  say  it — nothing ;  and  then  they  have 
succession  promised  to  their  pet — nothing.  Some  of 
them  will  say  :  "  Yes,  we  admit,  that  through  all 
ages  there  were  men  and  women  who  held  Bible  prin- 
ciples, Bible  doctrines,  Bible  ordinances,  etc."  Yet, 
in  the  next  breath,  they  deny  that  these  were  Churches  ! 
Just  as  if  the  life,  evinced  by  the  maintenance  of  these 
"  principles, "v  these  "ordinances"  and  the  "doc- 
trine "  would  not  maintain  the  Scriptural  Church 
organization.  Where,  to-day,  find  we  men  and  women 
who  maintain  Bible  principles,  Bible  ordinances,  Bible 
doctrine,  etc.,  without  Scriptui'al  organization?  In- 
deed, what  is  such  a  life  in  manifestation  but  organi- 
zation and  the  Avork  of  organization  ?  The  Scriptures 
represent  the  organization  as  indispensable  to  the  purity, 
the  preservation  of  the  doctrine,  the  gospel  and  the 
ordinances.  But,  to  rob  the  Church  of  the  promise  of 
l)reservation,  it  is  denied  that  the  Church  is  necessary 
to  such  purposes.  WJiat  these  deniers  of  succession 
think  the  Church  was  instituted  for,  would  require 
more  than  the  wisdom  of  Solomon  to  telL    (2)  It  is 


CAHrPBELLTE  CHURCH. 


123 


claimed  that  the  apostasy  of  some  Churches  proves  the 
apostasy  of  all.  Excuse  me  for  reducnig  the  objection 
to  a  logical  absurdity,  in  stating  it.  As  well  prove  that 
a  whole  army  deserts  from  some  having  deserted.  As 
well  prove  that  all  the  angels  apostatized  from  some 
having  apostatized.  As  well  prove  that  all  the  prov- 
inces of  a  kingdom  have  rebelled  from  some  having  re- 
belled. Ther  Scriptures  speak  of  some  Churches  being 
spewed  out,  their  candlesticks  being  removed.  The 
Eomish  Church  is  only  apostasy.  But  the  promises  to 
the  Church,  to  the  kingdom  are,  that  "  it  shall  stand 
forever,"  that  "  the  gates  of  Hades  shall  not  prevail 
against  it." 

The  attempt  is,  also,  made  to  weaken  the  statements 
of  commentators,  etc.,  that  the  Scriptures  promise  suc- 
cession. This  is  done  in  the  same  way  by  which  the 
attempt  is  made  to  weaken  the  direct  statements  of  the 
Scriptures,  viz.,  by  saying  that  these  commentators 
mean  the  general,  indefinable,  intangible,  ' -invisible" 
body  of  men  and  women — Church  means  men  and 
women — with  no  place  of  meeting,  no  objects  before  it 
— the  "invisible  Church."  To  this  I  reply  :  Some  of 
these  writers  have  fallen  into  the  error  of  speaking  of 
an  "invasible  Church,"  but  (1)1  have  shown  that  the}' 
speak  of  the  "visible"  Church  as  being  i)rcserved.  For 
example,  Adam  Clark  says,  that  the  Church,  of  Eph. 
5:23-29,  is  a  Church  with  orfZmances.f    (2)  But,  if 

tAn  invisible  Church — if  there  is  such  athino-,  has  neither  ordi- 
nances nor  anythiug  else.  If  any  passa.i;e,  ill  tlie  Riljlc.  Heeiiis  to 
mean  an  ^'invisible"  Church  this  passage  is  that  one. 


124 


ORIGIN  OF  THE 


every  one  of  these  writers  understood  these  promises 
as  applicable  to  only  an  "invisible"  Church  it  does 
not,  in  the  least,  weaken  their  testimony  to  these  prom- 
ises, guaranteeing  Church  succession.  The  promises 
of  succession  to  a  Church  are  one  thing ;  what  kind 
of  a  Church  is  given  these  promises,  is  quite  another. 
I  have  not  quoted  some  of  these  writers  as  defining 
the  Church,  to  which  the  promises  wei'e  given  ;  but  I 
have  quoted  them  all  to  prove  that  the  promises  clearly 
leave  no  ground  to  doubt  that  succession,  of  some  kind 
of  a  Church,  is  promised.  Having  proved  that  the 
Churchesf  of  the  New  Testament  are  organizations,  to 
which  are  committed,  the  gospel,  the  doctrine,  the  or- 
dinances, the  discijiline — that  they  are  tJnis  "the  house 
of  God,  which  is  the  Church  of  the  living  God,  the 
PILLAR  and  the  ground  of  the  Truth,^'  ( 1  Tim.  3 : 15. ) 
whoever  denies  that  these  are  the  Church  to  which  the 
promises  of  presei'vation  are  given  has  his  controversy 
not  with  me  so  much  as  with  the  King  in  Zion.  t  So 

t  "The  learned  Dr.  Owen  fully  inaintains,  that  in  no  approved 
writer,  for  two  hundred  years  after  Christ,  is  mention  made  of 
any  organized,  visibly  professing  Church,  except  a  local  congre- 
gation of  Christians."— C/turcA  Members'  Man.,  [>.  ;5C,  by  WUUam 
Vrowell. 

X  That  the  reader  may  neither  be  confused  nor  think  that  I 
am  coiifn^cil  I  w  ill  state  tiiat  I  use  "Church."  in  the  singular,  to 
denote  the  a,i;uivi;ale  of  churches.  .Iu>t  as  it  is  used  in  Mtt.  16: 
IS;  E])!].  1  :  -'2;  (Jol.  1  :ls.     It  is  thus  used  by  synecdoche. 

and  I  use  '-churches"  for  tlie  indei»endent  organizations— the  lit- 
eral churches  as  in  Acts  !)  ::51 ;  15:41;  10  :5 ;  10  :;^7  ;  Kom.  1G;4,1G: 
1  Cor.  7;17;  11  :1G:  14:  :U;  Ki:  1,  19.  To  say  Baptist  Church 
for  all  Baptist  Churclies  is  correct;  so  is  it  to  say  Baptist  church- 
es. 


CAMPBELLITE  CHURCH. 


125 


far  as  the  use  of  their  testimony  is  concerned,  it  matters 
not,  if  these  writers  believed  the  Churches  of  the  New 
Testament  are  Romish  or  Mormon  cliurches.  They 
agree  that  whatever  the  churches  of  the  New  Testa- 
ment are,  they  are  promised  succession.  And  I  have 
proved  them  to  be  organizations. 

I  will  close  this  argument  with  the  testimony  of  one 
Methodist  and  two  Presbyterian  scholars. 

Adam  Clarke:  "The  Church  of  the  living  God.  The 
assembly  in  which  God  lives  and  works  each  number 
of  which  is  a  living  stone,  all  of  whom,  properly  united 
among  themselves," — this  is  organization, — "grow  up 
into  a  holy  temple  in  the  Lord."  On  1  Tim.  3:15  (My 
italics. ) 

Barnes,  Presbyterian:  "Thus  it  is  with  the  Church. 
It  is  intrusted  with  the  business  of  maintaining  the 
truth,  of  defending  it  from  the  assaults  of  error,  and 
of  transiniting  it  to  future  times.  The  truth  is,  in 
fact,  upheld  in  the  world,  by  the  Church.  The  people 
of  the  world  feel  no  interest  in  defending  it,  and  it  is 
to  the  Church  of  Christ  that  it  is  owing  that  it  is  pre- 
served and  transmitted  from  age  to  age  .  .  .  Tlte  sta- 
bility of  the  truth  on  earth  is  dependent  on  the  Church 
.  .  .  Other  systems  of  religion  are  swept  away  ;  other 
opinions  change;  other  forms  of  doctrine  vanish;  but 
the  knowledge  of  the  great  system  of  redemption  is  pre- 
served on  earth  unshaken,  because  the  Church  is 
preserved  and  its  foundations  can  not  be  moved.  As 
certainly  as  the  Church  continues   to  live,  so  certain 


126 


ORIGIN  or  THE 


will  it  be  that  the  truth  of  God  will  be  perpetuated  in 
the  world."  On  1  Tim.  3:15,  quoted  by  J.  R.Graves, 
LL.  D.,  in  Old  Laudmarkism,]).  44. 

As  I  remarked,  it  matters  not  what  these  writers 
think  was  the  Church.  I  quote  them,  to  show  that  the 
Scriptures  promise  succession  to  the  Church,  that 
maintains  the  preaching,  the  doctrine,  the  ordinances, 
the  discipline,  etc.,  whatever  that  is;  and,  independ- 
ently of  thostv  writers,  I  prove  that  Church  is  local 
Churches,  with  organizations. 

Again,  says  Bannerman:  "The  visible  Church  is 
Christ's  kingdom;  and  the  administration  of  govern- 
ment, ordinance,  and  discipline  within  it,  is  but  apart 
of  that  administration  by  which  He  rules  over  His  peo- 
ple. That  kingdom  may  at  different  times  be  more  or 
less  manifest  to  the  outward  eye  and  more  or  less 
conspicuous  in  the  view  of  men.f  But  He  has  left  us 
a  promise  that  the  poAvers  of  evil  shall  never  finally 


t  Many  have,  bastilj',  concluded  that  the  Church  must  be 
cZear?(/ traced,  by  history,  through  every  age,  in  order  for  it  tojus- 
tifial)ly  claim  to  have  cxi-iicir.  since  the  apostles'  time.  But, 
while  till'  Si  ri|itun  s.  iiuxt  clearly,  promise  it  succession — in  the 
sense  of  ucvrr  ceasing  in  cxisi,  not  Apostolic  succession  which  is 
"a  succession  of  bierarchal  bishops,"  as  imagined  su(!cessors 
of  the  aposihs,  they  as  clearly  teach  that,  to  say  the 
least,  it  sliould  lie  very  diliiciilt  to  clearly  trace  it,  by  history, 
tbrcMigh  rrrrii  age.  In  Kev.  12  :G,  the  Church  is  spoken  of  as 
liiildeii --ill  tiie  wilderness"  "a  thousaud,  two  hundred  three 
seen- iia\ ^  "--I  JC.U  yeai-.  The  Church,  thus  driven  into  obscuri- 
ty, is  tliereby  so  liidilen  fi-oni  the  eye  of  the  uninspired  historian 
that  its  footsteps  are.  nece--:! i  il  \  .  in  some  periods,  difticult  to 
trace.  The  very  dllliciilty  \\lii(  h  lii-iorians  find,  in  tracing  the 
Church,  in  some  periods  of  its  history,  is  an  indispensable  evi- 
dence of  its  being  the  true  Church,  and,  therefore  of  its  succession. 
One  way,  by  which  we  know  that  the  Romish  Church  is  not  the 


CAMPBELLITE  CHURCH. 


127 


prevail  against  it  or  sweep  it  entirely  away :  and,  as  be- 
longing essentially  to  a  due  administration  of  that  king- 
dom, and  forming  a.  part  of  it,  the  outward  dispensa- 
tion of  ordinances  and  toorship  in  the  Church  shall 
never  fail.  *  *  *  There  are  express  announce- 
ments in  Scripture,  warranting  us  to  assert  that  the 
various  institutions  and  rites  that  make  up  the  oiittoard 
provision  of  government,  toorship,  ordinance,  and  dis- 
cipline in  the  Church  of  Christ,  should  be  continued  to 
the  end  of  the  ivorld.''' — Idem,  pp.  332,  333. 

On  pp.  439,  442;  "The  ininistr}^  embracing  an 
order  of  men  to  discharge  its  duties,  is  a  standing 
institution  in  the  Christian  Church,  since  its  first  estal)- 
lishment  until  now  ;  and  Leslie,  in  his  short  Method 

Church  of  Christ,  is  the  clearness  with  which  it  can  trace  its  ex- 
istence throughout  the  dark  ages.  Of  course,  it  tinds  ils  bc(jia- 
ning  as  late  as  the  third  cevtury.  lint  the  clearness  of  its  success- 
ion, in  the  dark  ages,  is  its  cunviction.  On  the  other  hand.  \\  hat- 
ever  Church  can  point  to  any  period,  since  the  Apostles"  time, 
back  of  which  it  certainly  did  not  exist,  and  in  which  it  had  its 
origin,  is,  certainly  not  the  Church  of  Christ,  since  it  is  thi'i  rli\ , 
proved  to  be  of  post-Apostolic  origin.  Xo  man  can,  historically, 
demonstrate  his  succession  from  Adam;  3-et,  from  Scripture,  he 
cannot  doubt  that  succession.  So  we  know  the  Church  lias 
a  continued  existence  from  the  first  century.  But,  as  in  the  case 
of  any  man,  concerning  whom  it  could  be  proved  that  he  had  an 
absolute  new  beginning  since  Adam,  we  should  be  certain  that 
he  was  not  Adam' successor,  even  though  he  niiglit  clusely  or 
even  wholly  resemble  him,  so  we  are  certain  that  aii\  (  liurch  is 
not  the  successor  of  the  first  century  which  had  a  new  l)ei;iiiiiiM'4 
since  that  time.  So  of  an  oceanic  telegraph.  AVc  canuni  see  it. 
or  hear  it,  save  at  each  end.  Yet,  we  know  itis  contimidu-.  as  wc 
see  and  hear  it  at  one  end.  No  line,  having  its  beginning  any- 
where in  the  sea,  can  be  a  trans-oceanic  line.  So,  no  Chuich, 
having  its  beginning  since  the  first  century,  can  be  the  Christian 
Church.  But  the  Church  found  in  the  first  century  and  in  any 
century,  since,  can  but  be  the  Christian  Church. 


128 


ORIGIN  OF  THE 


loith  the  Deists,  has  fairly  and  justly  appealed  to  the 
uninterrupted  existence  of  the  office  as  a  standing  and 
permanent  monument  of  the  great  primary  facts  of 
Christianity,  and  as  therefore  demonstrative  evidence 
of  its  truth.  .  .  .  There  are  a  number  of  Scripture 
declarations  that  the  promises,  of  the  permanence  and 
perpetuity  of  a  ministry  in  the  Church,  which  have 
been  appropriated  and  perverted  by  the  advocates  of 
apostolic  succession  into  arguments  in  favor  of  the  doc- 
trine. ...  In  sliort,  most  of  those  Scripture  state- 
ments, which  aff«)rd  us  warrant  to  say  that  there  shall 
be  aCluuch  always  on  this  earth,  and  that  the  office  of 
minister  and  pastor  is  a  standing  appointment  in  the 
Church,  have  been  pressed  into  the  service  of  the 
theory,  that  an  apostolical  succession  in  the  line  of 
each  individual  minister  is  essential  to  the  validity  of 
the  ministerial  title, t  and,  as  most,  if  not  all,  the  advo- 
cates hold  essential  also  to  the  existence  of  a  Church  at 
all.  Now,  with  regard  to  such  statements  of  Scrip- 
ture, it  may  readily  be  adiniltcd — nay,  it  is  to  be 
stremioml  1/  affiriiied — that  they  demonstrate  this  much, 
that  a  Church  of  Christ,  9H0/'e  or  less  visible ,  is  always  to 
exist  on  the  earth  :  but  this  conclusion  has  notliing  to 
do  with  apostoliciil  succession  in  the  Church,  Further 
still,  many  of  these  texts  may  be  held  as  demonstratimj 

t  Advoo:iti>s  for  receiving  persons  into  our  churches,  on  alien 
ininirr.<ion<.  liavc  fallen  into  the  JJonianist  and  Episcopal  error ; 
fur  they  claim  that  we  can  have  no  proof  of  a  regularly  constituted 
miuist I  V  until  \vc  can  trace  "every  minister's  pedigree  hack  to 
apostolic  times!  Just  as  if  a  Scriptural  Church  is  uot  the  author- 
ity to  baptize ! 


CAMPBELLITE  CHURCH 


129 


that  the  office  of  the  ministry  is  a  standing  and  perma- 
nent one  in  the  Church.  .  .  .  There  are  not  a  few 
statements  in  Scripture  that  justify  us  in  believing  that 
the  office  of  the  ministry  in  the  Church  can  never,  as  an 
o^na,  become  extinct ;  ihsit  an  order  of  men  set  apart 
to  its  public  duties  can  never,  as  an  order,  be  inter- 
rupted and  come  to  an  end,  so  long  as  the  Church  itself 
endures."    (My  italics.) 

Prof.  Banncrman,  feeling  the  force  of  this,  against 
the  Presbyterian  Church,  tries  to  evade  it  by  a  resort 
to  the  notion  of  a  "  universal  Christian  society,  and  in 
all  the  branches  of  the  Christian  Church."  But  this 
does  not  weaken  the  force  of  the  quoted  statements. 
How  signiHcantly,  then,  is  every  honest  scholar  bound 
to  voice  the  Lord's  statement :  "  Upon  this  rock  will  I 
build  my  Church  and  the  gates  of  Hades  shall  not  pre- 
vail against  it." — Matt.  16:18. 

The  Scriptures  more  than  justify  the  lines  of 
Newton: 

"  Glorious  things  of  tliee  are  spoken, 
Zion,  city  of  our  God; 
He  whose  word  cannot  be  broken, 
Formed  thee  for  His  own  abode. 

Lord,  thy  Church  is  still  thy  dwelling. 

Still  is  precious  in  thy  sight, 
Judah"s  temple  far  excelling, 

Beaming  with  the  gospel's  light. 

On  the  Kock  of  Ages  founded, 
"VATiat  can  shake  her  sure  repose? 

With  salvation's  walls  surrounded. 
She  can  smile  at  all  her  foes." 


130 


ORIGIN  or  THE 


Or  of  Kelley : 

"  Zion  stands  with  hills  surrounded, 
Zion  kept  by  power  divine ; 
All  her  foes  shall  be  confounded, 
Though  the  world  in  arms  combine : 
Happy  Zion, 
What  a  favored  lot  is  thine. 

In  the  furnace  God  may  prove  thee. 
Thence  to  bring  thee  forth  more  bright, 
But  can  never  cease  to  love  thee; 
Thou  art  precious  in  His  sight : 
God  is  with  thee ; 
God,  thine  everlasting  life," 

Poets  join  Scriptural  expositors,  in  declaring  Church 
preservation  and  succession  a  fundamental,  Bible  doc- 
trine f. 

Having  proved  that  the  Church  should  never  apos 
tatize  is  a  fundamental,  Bible  doctrine,  I  pass  : 

2.  To  notice  that  it  is  a  fundamental  infidel  doctrine 
that  it  should  apostatize. 

A  few  years  ago  I  met  in  debate  a  Spiritist,  who 
affirmed,  as  a  proposition,  that  the  Church  has  aposta- 
tized. So  Mormonism  teaches.  Swedenborg  says  of 
the  Church:  "  Its  condition  may  be  compared  with  a 

t  As  this  book  is  not  a  historical  work  I  introduce  only  this 
note.  Dr.  Ypeij  and  Prof.  Dermont,  of  the  Reformed  Church  of 
Netherlands,  substantially  Presbytcriau,  in  a  most  learned  work 
say:  "We  ha\c  now  seen  that  the  Baptists,  who  in  former 
times,  were  called  Anabaptists,  and  at  a  latter  period  Meuuon- 
ites,  were  originally  Waldcnses.  who.  in  the  history  of  the  Church, 
even  from  the  most  ancient  times,  have  received  such  a  well  de- 
served homage.  On  this  aceounl  the  IJaptists  may  be  considered, 
as  of  old.  the  only  religious  community  whicli  has  continued 
from  the  times  of  the  xVpostles,  as  a  Christian  Society,  which  has 


CAMPBELLITE  CHURCH. 


131 


ship,  laden  with  merohiindise,  of  the  greatest  value, 
which,  as  soon  as  it  got  out  of  the  harbor,  Avas  immedi- 
ately tossed  about  with  a  tempest,  and  presently  being 
wrecked  in  the  sea,  sinks  to  the  bottom."  —  Tnie 
Chv.  Relig.,  p.  269. 

Says  Buckle:  "The  new  religion  was  corrupted  l)y 
old  follies,  .  .  .  until  after  a  lapse  of  a  few  gene- 
rations, Chribtianity  exhibited  so  grotesque  and  hideous 
a  form  that  its  best  features  were  lost,  and  the  linea- 
ments of  its  earlier  loveliness  were  altogether  de- 
stroyed."—^/.s^  Civ.,  vol.  l,p.  183. 

Infidels,  of  the  present,  seeing  that  the  Church  yet 
stands,  are  preaching  its  apostasy.  Voltaire  said  the 
Church  would  l)e  extinct  before  A.  D.  1800.  Robert 
Ingersoll,  and  every  infidel  lecturer  and  writer,  pro- 
claim the  doctrine  of  the  apostasy.  The  Devil  has 
believed  in  and  worked  for  Church  apostasy  ever  since 
its  birth.  Christ  said  :  "  The  gates  of  Hades  shall  not 
prevail  against  "  the  Church  ;  the  combined  powers  of 
hell  have  ever  said  "they  shall,"  "  that  they  have  " 

kept  pure  through  all  ages,  the  evangelioal  doctrines  of  religion. 
The  uucorrupted,  inward  and  outward  condition  of  the  Baptist 
community  affords  proof  of  the  truth  contested  hy  the  Komish 
Church  of  the  great  necessity  of  a  Reformation  of  religion  .  .  and 
also  a  refutation  of  the  erroneous  notion  of  the  Roman 
Catholics,  that  their  denomination  is  the  most  ancient.'' — Wm. 
B.  Williams,  Led.  on  Bapt.  Hist.  Before  me  lie  many  testi- 
monies from  Pedo  niitists.  Romanists,  and  even  some  from 
Campbellites,  to  the  same  effect.  The  denomination  is  indebted 
to  D.  B.  Ray,  D.  L).,  for  Baptist  Succession,"'  which  is  the  best 
popular  History  of  Baptists  which  has  j  et  appeared.  I  hope  my 
readers  will  get  the  book.  I  have  material  for  a  volume  on  the 
subject  which  I  hope  to  publish. 


132 


ORIGIN  or  THE 


"prevailed  against  it."  "With  which  of  these  parties  do 
you,  my  dear  reader,  agree?  Remember,  you  cannot 
evade  the  question,  by  resorting  to  the  assumiDtion  of 
an  "  invisible  "  Church  ;  for  Ave  have  seen  (a)  that  the 
only  Church  which  the  New  Testament  speaks  of  is  a 
local  Church,  with  organization,  and  (b)  if  there  were 
"  invisible  "  Churches,  the  promise  of  preservation  is 
given  to  the  "  visible." 

3.  The  Camphellite  Church  is  based  on  the  infidel 
assumption,  tiponivhich  nearly  all  the  sects  are  founded, 
viz.,  the  apostasy,  harlotry  of  the  Messed  Bride  or 
Church  of  Christ. 

A  wife  is  "off  on  a  visit."  To  steal  the  wife's 
place,  a  woman  circulates  the  report  that  the  wife  has 
been  lost  at  sea.  The  woman  knows  this  report  is  nec- 
essary to  make  room  for  her.  So,  every  new  sect 
builder  and  new  sect — and  sects  now  number  hundreds, 
— knowing  there  is  no  room  for  another  bride  of  Christ, 
while  the  first  is  alive  or  true  to  Him,  proclaims  the 
death  or  the  unfaithfulness  of  His  first  Bride. 
Bangs,  one  of  the  earliest  Methodist  winters,  said : 
"That  the  state  of  society  w^as  such  in  Great  Britain  at 
the  time  Wesley  arose  as  to  call,  in  most  imperious  lan- 
guage, for  a  Reformation,  no  one,  at  all  acquainted 
with  those  times,  I  presume,  will  pretend  to  question." 
Original  Church,  p.  103.  Again:  "Methodism  arose 
from  the  necessity  of  the  times  " — Idem,  p.  302.  Mr. 
Bangs  omitted  telling  his  readers  that  the  very  Church 
— the  Episcopal — that  then  ruled  Britain,  was  a  Church 


cajNIpbellite  church. 


133 


which  originated  with  the  bold  assumptions  of  the 
apostasy  or  harlotry  of  the  Bride  of  Christ,  and  of  the 
necessity  of  a  "reformation." 

Porter,  another  standard  Methodist  winter:  "More 
than  a  thousand  years  the  Church  was  sunk  in  the  deep- 
est ignorance  and  corruption,  so  that  it  is  exceedingly 
doubtful  whether  there  was  a  valid  bishop  on  earth," — 
Compendium  ofMeth.  p.  329.  On  p.  337 :  "The  Church 
was  dead."  A  sect,  calling  themselves  "Bible  Christ- 
ians' ' — wonder  if  the  Cambellites  cannot  get  a  sugges- 
tion from  this  name,  as  to  what  to  call  their  Church? 
— says:  "In  subsequent  times,  when  reformation  was 
needed,  a  Luther,  a  Calvin,  a  Melancthon  and  others 
have  been  raised  up,  etc.  .  .  .  Under  Providence" 
— by  the  way,  these  sect  builders  all  talk  of  a  Provi- 
dential call,  but  no  one  of  them  recognizes  the  others 
call  as  sufficiently  doing  the  work  for  which  they  were 
called,  and  none  of  them  shows  us  what  wonderful 
Providence  called  them  ! — "the  bod}^,  known  by  the  ap- 
pellation of  Bible  Christians,  began  to  assume  an  exter- 
nal, visible  existence  as  a  Church,  about  the  year  1800, 
principally  through  the  labors  of  Rev.  William  Cow- 
herd."— ReJifj.  Denom.,  p.  123.  Of  the  German  Sev- 
enth Day  Baptists  (?),  William  M.  Fahnestock, 
M.  D.,  of  that  sect,  says:  "About  the  year  1694  a  con- 
troversy arose  in  the  Protestant  Churches  of  Germany 
and  Holland  in  which  vigorous  attempts  were  made  to 
reform  some  of  the  errors  of  the  Church  ...  In  the 
year  1708,  Alexander  Mack  .   .   .  and  seven  others,  in 


134 


ORIGIN  OF  THE 


Schwartzenau,  Germany,  began  to  examine  carefully 
and  impartially  the  doctrines  of  the  New  Testament, 
and  to  ascertain  what  are  the  obligations  imposed  on 
Christians;  determined  to  lay  aside  all  preconceived" 
— the  special  plea  of  Campbellism — "opinions  and  tra- 
ditional observances.  The  result  of  their  inquiries 
terminated  in  the  formation  of  the  society,  now  called 
the  Dunkers,  or  First  Day  German  Baptists," — Relig. 
Denora.  p.  109,  Of  a  sect  called  "The  Free  Commu- 
nion Baptists"  (?),  Rev.  A.  D.  Williams,  one  of  its 
ministers,  writes:  "At  the  close  of  the  seventh  cen- 
tury two  pernicious  errors  had  crept  into  ecclesiastical 
matters  in  some  parts  of  New  England."  As  a  result: 
"During  the  first  half  of  the  eighteenth  century  a  num- 
ber of  these  societies  were  formed  in  Rhode  Island  and 
Connecticut." — Relig.  Denom.  p.  82. 

Rev.  Porter  S.  Burbank,  of  the  "  Free- Will  Bap- 
tists" (?),  writes:  "Generally  there  was  but  one 
Baptist  denomination  in  America  till  the  origin  of  the 
Freewill  Baptists,  a  little  more  than  sixty  years  ago. 
.  .  .  The  Freewill  Baptist  connection  in  North 
America  commenced  A.  D.  1780,  in  which  year  its  first 
Church  Avas  organized."  Then  he  proceeds  to  justify 
its  organization,  by  such  statements  as:  "Churches 
were  in  a  lax  state  of  discipline,  and  much  of  the 
preaching  was  little  else  than  dull,  moral  essays,  or 
prosy  disquisitions  on  abstract  doctrines." — Relig. 
Denom.  pp.  74,  75.  John  Winebrenner,  the  founder 
of  the  Winebrenavians,  who  call  themselves  "  The 


CAMPBELLITE  CHURCH. 


135 


Church  of  God  " — a  suggestion  for  the  Campbellites — 
:is  that  name  is  as  near  as  any  name,  which  the  Bible 
calls  the  Church,  nearer  than  most  of  the  names  they 
have  given  their  Church,  says :  "  We  shall  accoi-dingly 
notice  .  .  .  that  religious  community,  or  body  of  be- 
lievers, who  profess  to  have  come  out  from  all  human 
and  unscriptural  organizations" — just  Avhat  the  Camp- 
bellite  Church  professes — "  who  have  fallen  back  upon 
original  grounds,  and  who  wish,  therefore,  to  be  called 
by  no  other  distinctive  name,  collectively  taken,  than 
the  Church  of  God."  So  he  says:  "In  October, 
1830,"  some  persons  "met  together"  and  organized 
the  "  Church  of  God." — litJig.  Denom.,  p.  172. 
Of  course,  though  Mr.  "Winebrenner  founded  his 
church,  like  A.  Campbell,  he  says  it  was  originated  iu 
the  first  century!  In  a  tract,  published  by  the  "  Sev- 
enth Day  Adventists,"  at  Battle  Creek,  Mich., — a  sect 
which  is  doing  far  more  than  IngersoU  to  introduce 
Sabbath  desecration  and  materialism  —  entitled 
"  The  Seventh-Day  Adventist :  a  brief  sketch  of  their 
origin,  progress,  and  principles,"  we  read  :  "Our  field 
of  inquiry  leads  us  back  only  to  the  great  advent  move- 
ment of  1840-44.  Respecting  that  movement,  it  is 
presumed  that  the  public  are  more  or  less  informed  ; 
liut  they  may  not  be  so  well  aware  of  the  causes  which 
have  led  since  that  time  to  the  rise  of  a  class  of  people 
calling  themselves  Seventh-Day  Adventists."—^.  1. 
(My  italics.)  Then,  on  the  assumption  of  all  things 
needing  reforming,  it  says:  "A  Seventh-Day  Baptist 


136 


ORIGIN  OF  THE 


sister,  Mrs.  Rachel  D.  Preston,  from  the  State  of  New- 
York,  moved  to  Washuigton,  N.  H.,  where  there  was 
a  Church  of  Adventists.  From  them  she  received  the 
doctrine  of  the  soon-coming  of  Christ,  and  in  return 
instructed  them  in  reference  to  the  claims  of  the  fourth 
commandment  in  the  decalogue.  This  was  in  1844. 
Nearly  that  whole  church  immediately  commenced  the 
observance  of  the  seventh  day,  and  thus  have  the  honor 
of  being  the  first  8eventh-day  Adventist  Church  in 
America.^^ — p.  5.    (My  italics.) 

Thus,  we  see  how  sects  an?*e,  how  Christians  are  di- 
vided, how  the  world  is  led  into  infidelity  by  sectarian- 
ism. The  infidel  doctrine,  that  the  blessed 
Bride  of  Christ  is  dead,  or  has  been  unfaithful 
TO  Him,  is  the  basis,  the  license  of  the  atoole  of 
the  sectarian  trouble..  Once  it  is  admitted,  every 
one,  good  or  bad,  who  becomes  offended,  and  who  can 
get  a  few  followers,  can  get  up  a  "  new  Church,"  so 
on  ad  infinitum. 

Thus,  here  comes  Alexander  Campbell,  like  all  the 
others,  founding  a  new  sect,  claiming  to  reform  the 
Church,  to  "  get  back  to  the  Bible,"  ete.  A.  Campbell 
says  that  he  originated  the  Campbellite  Church  from 
"A  deep  and  an  abiding  impression  that  the  poioer, 
the  consolations,  and  jo]/s — the  holiness  and  happiness 
of  Christ's  religion  were  lost  in  the  forms  and  cere- 
monies, in  the  speculations  and  conjectures,  in  the 
feuds  and  bickerings  of  sects  and  schisms." — Chris- 
tian System,  p,  .6.    (My  italics. ) 


CAlVrPBELLTE  CHURCH. 


137 


Tf  all  this  were  lost,  surely,  there  was  nothing  left 
of  the  Church.  Every  follower  of  Mr.  Campbell  pio- 
claims  this  infidel  doctrine,  of  his  father. 

"With  approval.  Prof.  R.  Richardson  says  of  Camp- 
bell:  ''Continually  deploring  .  .  .  the  divided  and 
distracted  condition  of  the  religious  community  at 
large  ...  he  at  length  formed  the  resolution  to  make 
a  jDublic  effort  for  the  restoration  of  the  original  unity 
of  the  Church." — Relig.  Denom.,  p.  224. 

Prof.  Richardson  then  proceeds  to  show  how  he 
added  another  sect  to  the  existing  sects,  to  remove(  ?) 
sectarianism,  etc!  Of  the  aim  of  A.  Campbell,  Fred- 
erick D.  Power,  pastor  of  the  Campbellite  Church,  at 
Washington, at  the  time  of  Pres.  Garfield's  death, says  : 

"Alexander  Campbell  began  to  set  forth  with  great 
vigor  and  learning  .  .  .  the  plea  for  a  restoration  of 
the  original  gospel  and  primitive  order  of  things  .  .  . 
It  was  not  a  reformation  that  was  sought,  but  a  resto- 
ration, a  renewal  of  the  ancient  landmarks  of  the 
Christian  religion." — Schaff-Herzorj  Ency.,  vol.  1,  p. 
644. 

Mr.  Richardson :  "The  process  of  demolition  was 
not  with  him  an  ultimate  end,  for  if  he  sought  to  re- 
move the  awkward  and  rickety  structures  of  party  ism, 
or  the  broken  and  accumulated  rubbish  of  human  Xvii- 
dition,  it  was  that  he  might  build  again  upon  their  an- 
cient sites  the  bulwarks  and  toioers  of  Z ion."  Me- 
moirs of  A.  Campbell,  vol.  2,  p.  38 — quoted  in  Ray- 
Lucas  Debate,  81. 


138 


ORIGIN  OF  THE 


On  p.  252  we  read:  "We  have  to  dispossess  de- 
mons, and  exorcise  unclean  spirits,  as  well  as  to  pro- 
claim the  acceptable  year  of  the  Lord.  The  chief 
I^riests,  scribes  and  rulers  of  the  people  are  generally 
in  league  against  us."  By  comparing  Matt.  3  :32-34; 
10:1;  Isa.  Gl:l-fi;  Luke  4  : 10-22  with  the  language, 
just  quoted,  it  will  be  seen  that  A.  Canapbell  claimed 
to  do  just  what  Jesus  did,  to  have  been  prophesied  of 
as  the  Savior;  and  that  his  followers  indorse  his 
claims.  Again,  Mr.  Campbell  declares  that  "he  re- 
vived the  whole  Christian  community  as  a  physician 
revived  a  plethoric,  paralytic  patient.  Desperate  dis- 
eases require  desperate  remedies.  The  lancet,  bhsters, 
and  the  severest  friction  are  the  mildest  remedies  to 
restore  sensibility  and  healthy  action  of  the  nervous 
system  to  such  unfortunate  invalids.  In  a  word,  and 
without  a  figure,  he  regarded  the  so-called  Christian 
community  as  having  lost  all  healthy  excitability;  and 
his  first  volume  of  the  'Christian  Baptist,'  'the  most 
uncharitable,'  the  most  severe,  the  most  sarcastic,  and 
ironical,  he  ever  wrote,  was  an  experiment  to  ascer- 
tain whether  society  could  be  moved  by  fear  or  rage, 
whether  it  could  bo  made  to  feel  at  all  the  decisive 
symptoms  of  the  mortal  malad}^  which  was  consuming 
the  last  spark  of  moral  life  and  motion." — Mill.Harb. 
vol.  2,  p.  419 — quoted  from  Text  Book  on  C amp p . 
95. 

Mr.  Campbell  says  :  "I  do,  indeed,  contend  for  the 
restoration  of  the  original  gospel  and  order  of  things. 


CAMPBELLITE  CHURCH. 


139 


and  do  think  that  no  sect  in  Christendom  has  the  one 
or  the  other." — Mill.  Harb.,  vol.  5,  p.  251,  in  Bay- 
Lucas  Debate,  p.  204.  On  p.  374,  of  the  Mill.  Harb. 
"There  is  not  one  voice  heard  in  all  the  ivorld  oidside 
of  the  boundaries  of  the  present  reformation,  calling 
upon  the  peopk  to  return  to  the  original  gospel  and 
order  of  things." — In  Ray-Lucas  Debate,  p.  202. 
(My  italics.)  If  this  were  true  we  should  be  slow  to 
reproach  Mr.  Campbell  for  applying  Matt.  9:32-34; 
11  :1 ;  Isa.  6:1-6  and  Luke  4  :16-22  to  himself,  lest  we 
reproach  the  Savior!  Tlie  Baptist  clips  from  The 
Christian,  a  Campbellite  paper,  an  essay,  read  by  J. 
C.  Reynolds,  who  was  an  associate  editor  of  that  pa- 
per, which  essay  was  read,  with  approval,  before  the 
Howard  County,  Mo.,  Campbellite  meeting.  He  is 
gi\nng  the  reason  or  justification  for  the  origin  of 
Campbellism  :  "Our  work  is  largely  one  of  restora- 
tion. To  restore  to  the  people,  that  which  they  have 
let  slip  from  them  is  our  special  dniy.  The  people 
have  lost  much.  Their  most  precious  treasures  have 
been  taken  from  them.  Let  us  enumerate  their  losses 
and  thereby  enumerate  the  items  of  our  work  : 

1 .  The  people  had  lost  the  Word  of  God. 

2.  They  had  lost  the  name  of  the  Lord. 

3.  They  had  lost  the  one  baptism. 

4.  They  had  lost  the  proper  person  to  be  baptized. 

5.  They  had  lost  the  design  of  baptism. 

6.  The}'  had  lost  the  order  of  the  steps  taken  to 
get  out  of  the  kingdom  of  Satan  and  into  the  kingdom 
of  God. 


140 


ORIGIN  OF  THE 


7.  They  had  lost  the  real  work  of  the  Holy  Spirit. 

8.  They  had  lost  the  proper  organization  of  the 
Church. 

9.  They  had  lost  the  primitive  piety,  determined 
zeal,  self-sacrificing  devotion  and  unrelenting  warfare 
against  sin,  of  the  primitive  Church..  To  restore  all 
these  is  our  work." 

This  Campbellite  pretension  involuntarily  reminds 
one  of  the  "little  horn"  with  "a  mouth  speaking 
great  things."  Dan.  7  :8.  Mr.  Lard,  upon  whom  fell 
A.  Campbell's  mantle,  more  than  upon  any  other  man, 
says,  of  Mr.  Campbell :  "He  alone  did  what  none  be- 
fore him  had  done  .  .  .  How  well  he  succeeded  I 
must  not  trust  myself  to  say,  for  I  rank  no  uninspired 
man  with  him." — Address  on  A.  Campbell,  j).  25,  in 
Am.  Bap.  Flag.  Thus  Mr.  Campbell  is  ranked  with 
the  inspired ! 

Again:  "For  the  first  time  for  long  dreary  centu- 
ries men  began  to  feel  that  Christianity  was  perfectly 
adapted  to  them  in  their  present  statef  .  .  .  Indeed, 
it  is  not  going  too  far  to  say  that  the  whole  ordinance 
except  the  single  act  was  literally  exhumed  from  the 
rubbish  beneath  which  the  universal  folly  of  man  had 
buried  it." — Idem,  pp.  27,  28,  in  Am.  Bap.  Flag. 
Let  the  reader  carefully  compare  these  Campbellite 
reflections  and  slanders  on  the  blessed  Bride  of  Christ 

t  The  fatal  error  of  Oampbellism  is  it  attempts  to  adapt 
Christianity  to  men  in  ''their  present  state"  instead  of  haviiis^ 
men  get  out  of  "their  present  state, "and  adapted  to  Christianitj-. 


CAMPBELLITE  CHURCH. 


141 


with  the  language  of  the  Bible,  in  this  Chapter,  prom- 
i>ing  uon-apostasj.  They  do  not  hesitate  to  thus 
speak  of  the  Church ;  and  to  positively  contradict 
Jesus  Christ. 

Thus,  more  pointedly  and  flatly,  "Elder  J.  L.  Mar- 
tin, a  Canipbcllite  preacher  and  author,  on  p.  192  of 
his  Voice  of  the  Seven  Thunders,''  says:  "The 
Lord  save  us  from  trying  to  go  back  to  trace  up  a  line 
of  succession  from  the  Apostles  until  now,  to  prove 
that  Ave  are  the  true  Church  of  Christ,  because  the 
Church  was  lost  as  an  organization.  The  Church  on 
earth  ivas  prevailed  against.''    Jesus  Ciirist :  ''The 

GATES  or  HELL    SHALL    NOT   PREVAIL    AGAIXST  IT."  

Matt.  16:18. 

Campbellites,  in  the  words  of  Eld.  J.  L.  Martin: — 
"The  Church  on  Earth  was  Prevailed  Against." 
Yet,  Campbellites  tell  us  that  they  are  the  only  ones 
who  folloAV  the  Bible !  !  I  most  solemnly  avow,  in  con- 
sciousness of  the  presence  of  the  Judge  of  all  the 
earth,  that  I  would  be  afraid  to  so  contradict  Jesus 
Christ,  lest  He  would  strike  me  dead.  Possibh',  these 
Campbellite  leaders  have  been  so  engrossed  with 
Campbellisui  as  to  have  never  studied  these  Scriptures 
on  Church  preservation.  For  Mr.  Hand,  a  leading 
Campbellite  preacher  and  author,  in  his  reply  to  D.  B. 
Ray — a  work  indorsed,  generally,  by  Campbellites — 
says  :  "The  Savior  never  promised  to  build  any  Church 
to  withstand  the  gates  of  hell.  .  ,  It  took  himself  and 
the  mighty  power  of  God  to  withstand  the  gates  of 


142 


ORIGIN  OF  THE 


hell."  "Whoever  heard  of  a  Church  built  to  with- 
stand the  gates  of  hell  till  Mr.  Hay  in  frantic  terror, 
endeavoring  to  escape  the  falling  ruins,  gets  off  that 
romantic  flight  of  the  imagination." — Text  Booh  Ex- 
posed, pp.  175,  136.  We  have  seen  that  Stonism, 
also,  said  likewise  of  the  Church. 

Thus,  we  see  that  upon  one  and  the  same  founda- 
tion with  infidels  and  with  innumerable  sect  builders, 
rests  the  Campbellitc  Church, — upon  "the  infidel  as- 
sumption "that  the  blessed  Bride  of  Christ  has  proved 
unfaithful  to  Him  and  become  an  ecclesiastical  harlot. 
Judge,  dear  reader,  with  your  eye  on  the  bar  of  God, 
whether  any  Church,  resting,  essentially,  on  such  an 
assumption,  is  the  Church  of  Jesus  Christ — or,  even 
any  part  of  that  Church — whether  it  is  not  anti-Chris- 
tian. 


CAMPBELLITE  CHURCH. 


143 


CHAPTER  X. 

THE  CAMPBELLITE  POSITION,  AS  TO  THE  TIME  WHEN  THE 
GOSPEL  WAS  FIRST  PREACHED,  THE  KINGDOM 
FIRST    SET    UP   AND  THE   CHURCH  FIRST 
BUILT,  IS    CONTRADICTORY    TO  THE 
HOLY  SCRIPTURES. 

I  use  the  expression,  "  the  kingdom  first  set  up  and 
the  Church  first  built,"  because  the  Canipl)ellite  posi- 
tion is  that  the  kingdom  and  the  Church  were  set  up  in 
the  first  century  and,  having  been  destroyed,  were  again 
set  up  by  Alexander  Campbell  in  the  present  century. 
See  Chapters  1,  4  and  9.  The  expression  is  accommo- 
dated to  the  Campbellite  assumption,  that  there  were 
two  beginnings  of  the  Church, Scripturally,  we  should 
sa,y,  "  as  to  the  time  Avhen  the  gospel  was  first  jireached 
and  the  Church  and  the  kingdom  set  up."  With  the 
above  explanations  I  will  proceed. 

Sec.  1.  Camphellites  agree  that  upon  the  day  of 
Pentecost  the  gospel  was  first  preached,  and  that  the 
kingdom  and  the  Church  were  then  first  set  up.  Says 
Isaac  Errett :  "This  brings  us  to  the  day  of  Pentecost, 
and  its  most  significant  development,  as  narrated  in  the 
second  chapter  of  the  Acts  of  the  Apostles.  Here  we 
reach  our  point  of  rest.    Here  is  the  grand  culmi- 


144 


ORIGIN  OF  THE 


nation  of  the  scheme  of  salvation.  Here  is  the  setting 
up  of  the  kingdom.  Here  is  seen  the  little  stone  cut 
out  of  the  mountain  which  Nebuchadnezzar  saw,  and 
which  is  yet  to  become  a  great  mountain,  and  fill  the 
whole  earth.' — Elements  of  the  Gospel,  p.  40,  in 
Ray -Lucas  Deb. ;  also  Walks  About  Jeritsalem,  p.  35. 
See  Ray-Lucas  Deb.  Campbellite  writers,  debaters, 
spealiers,  1  believe,  without  exception  agree  with  Mr. 
Errett. 

I  propose  to  now  demonstrate,  from  the  Bible,  that 
the  gospel  was  preached,  the  kingdom  and  the  Church 
were  set  up  before  the  day  of  Pentecost. 

Sec.  2.  Wliat  the  Bible  meaiis  by  the  word  gospel. 
Euangelion  (e-jayyys/Mi^)  rendered  gospel  is  thus  de- 
fined: "  Liddell  and  Scotts'  Lex:  'In  the  Christian 
sense,  the  glad  tidings.'"  Robinson's  Lex:  "The 
glad  tidings  of  Christ  and  His  salvation."  Bagster's 
Lex:  "  Glad  tidings,  good  or  joyful  news,"  Matt.  4: 
23  ;  9  :35  ;  the  gospel,  doctrines  of  the  gospel :  Matt. 
26:13;  Mark  8:35.  Mtton:  the  preaching  of,  or  in- 
struction in  the  gospel."  Greenfield's  Lex:  "Glad 
tidings,  good  or  joyful  news.  Matt.  4  :23  ;  9  :35  ;  the 
gospels,  doctrines  of  the  gospel,  Matt  26  :13  ;  Mark  8  : 
35 ;  mtton,  the  preaching  of,  or  instruction  in  the 
gospel ;  meton,  a  gospel,  i.  e.  the  history  of  the  life 
and  instructions  of  Jesus,"  Luke  9:6;  Acts  14:7; 
Rom.  1  :15,  et  al.  The  word  is  from  euangdizo, 
{vja)jffz).i!^io)  "  to  bring  good  news,  to  announce  glad 
tidings,  especially  of  the  gospel  of  Christ,  and  all  that 


CA3IPBELLTE  CHURCH. 


145 


pertains  to  it."  ]Suangelistees,{s'jai'Yys?.:(TT7j'^)  one  who 
announces  glad  tidings  ;  au  evangelist,  preacher  of  the 
gospel,  is  from  euangelizo  {e\ja>xxs.U!^u).)  Euangelizo 
in  the  New  Testament,  occurs  52  times ;  euangelion, 
75  times  ;  euangelistees,  3  times.  They  signify  the 
same.  From  these  Lexicons — with  which  all  Lexicons 
agree — it  is  evident  that  the  gospel  ot  Christ  means  the 
good  news  of  salvation.  We  may  divide  this  into 
first,  Christ's  life  ;  second,  His  death  ;  third.  His  resur- 
rection ;  fourth.  His  intercession  ;  fifth,  salvation  from 
sin  through  His  life,  death,  resurrection  and  interces- 
sion. God's  love,  pardon,  justification,  adoption,  the 
regenerating,  indwelling,  preserving  Spirit, — all  things, 
in  salvation  to,  and  including  eternal  glory,  are  in 
these  four  elements  of  Christ's  work  and  preaching. 

Adam  Clarke  :  "  The  whole  doctrine  of  Jesus  Christ, 
comprised  in  the  history  of  His  incarnation,  miracles, 
suffering,  death,  resurrection,  ascension,  and  the  mis- 
sion of  the  Holy  Spirit,  by  which  salvation  was  pro- 
cured for  a  lost  Avorld,  is  expressed  by  the  word 
eba-jjsXcov  {euangelion).'' — Preface  to  the  Gospel  of 
Matthew,  p.  31. 

Sec.  3.  The  gospel  ivas  preached  in  Old  Testament 
times.  1.  It  was  preached  in  the  types  of  the  Old 
Testament.  "For  the  law  having  a  shadow  of 
good  things  to  come,"  "which  was  a  figure  for  the 
time  then  present." — Ileb.  10:1;  9:9.  2.  The  gos- 
pel was  preached  in  prophecy: — "In  that  day  there 
shall  l)e  a  fountain  opened  to  the  house  of  David  and 


146 


ORIGIN  OF  THE 


to  the  inhabitants  of  Jerusalem  for  sin  and  for  unclean- 
ness." — Zech.  13:1.  Where,  in  the  New  Dispensa- 
tion, is  the  Gospel  preached  with  more  clearness 
and  pathos  than  it  is  in  Isaiah  53d  chapter?  Not 
only  was  it  preached  to  the  Jews,  but  it  was 
preached,  as  designed  for  "all  nations." — Isa.  2:2; 
Psa.  72:  11;  Jer.  27:7.  But,  some  one  answers: 
"Yes,  but  it  Avas  not  the  gospel  then  in 
operation."  I  reply:  Your  objection  is  far  from 
the  truth.  God  says:  "Turn  you  at  my  reproof: 
behold,  I  will  pour  out  my  spirit  unto  you,  I  will  make 
known  my  words  unto  you." — Prov.  1:23.  "Come 
now  and  let  us  reason  together,  saith  the  Lord ;  though 
your  sins  be  as  scarlet,  they  shall  be  as  white  as  snow; 
though  they  be  red  like  crimson  they  shall  be  as 
wool." — Isa.  1:18.  "Ho  every  one  that  thirsteth, 
come  ye,  to  the  waters,  and  he  that  hath  no  money  ; 
come  ye  buy  and  eat ;  yea,  come  buy  wine  and  milk 
without  price.  .  .  .  Incline  3'our  ear,  and  come  unto 
me  ;  hear  and  your  soul  shall  live  .  .  .  Seek  ye  the 
Lord  while  he  may  bo  found,  call  ye  upon  him  while 
he  is  near:  Let  the  wicked  forsake  his  Avay,  and  the 
unrighteous  man  his  thoughts  ;  and  let  him  return  unto 
the  Lord,  and  he  will  have  mercy  upon  him  ;  and  to 
our  God  and  he  will  abundantly  pardon.  "-Isa.  55  : 1-7. 
Who  preaches  the  gospel  more  clearly  and  sweetly 
than  this?  If  this  is  not  the  blessed  gospel,  then 
preachers  greatly  err  in  using  it  in  revivals.  And,  as 
thousands  have  been  saved  by  it,  thousands  have  been 


CA»rPBELLITE  CHURCH. 


147 


saved  without  the  gospel !  The  Jews  had  the  same  law 
we  have;  in  type,  sacrifices  and  in  such  words,  as 
just  quoted,  they  had  the  gospel.  The  fifty-first 
Psalm  is  as  clear  a  working  of  the  law  and  the  gospel 
in  repentance,  faith,  etc.,  as  has  ever  been  seen  under 
the  New  Testament.  I  should  rejoice,  if  the  Camp- 
bellites,  generally,  preached  and ex/)erzencefZ  it.  When 
Nicodemus  expressed  such  ignorance  of  the  workings 
of  the  gospel,  in  begetting  us  from  above — John  3:3- 
10 — Jesus  did  not  excuse  him  on  the  Campbellite 
ground,  that  as  the  "gospel  would  not  be  preached  be- 
fore Pentecost,"  he  could  not  be  expected  to  know 
better;  but  he  gave  him  the  scathing  rebuke:  "Art 
thou  a  teacher  of  Israel  and  knowest  not  these 
things" — a  teacher  of  the  workings  of  the  gospel  in 
salvation  and  yet  you  know  nothing  of  "these  things  !" 
Read  the  glorious  galaxy  of  those  who,  having  been 
"redeemed  from  among  men,  walked  with  God,"  and 
tell  me,  ye,  who  believe  that  the  gospel  only  "is  the 
power  of  God  unto  salvation,"  if  the  gospel  was  not 
preached  before  Pentecost ! — Heb.  11. 

So  "the  scripture,  foreseeing  that  God  Avould  justify 
the  Gentiles  by  faith  preached  the  gospel  beforehand 
unto  Abraham  .  .  .  So  then  they  which  be  of  faith  are 
blessed  with" — that  is  in  the  same  blessed  Savior  and  by 
the  same  blessed  Gospel — "the  faithful  Abraham." — 
Gal.  3:8.  Nothing  is  clearer  than,  that  in  Old  Testament 
times,  men  were  saved  with  the  same  gospel,  the  same 
salvation  with  which  they  are  now  saved.    The  reader 


148 


ORIGIN  OF  THE 


will  keep  in  mind  the  definition  of  gospel,  as  quoted 
from  the  Lexicons,  notice  how  it  applies  to  Old  Testa- 
times;  and  remember  that  Paul,  in  Gal.  3:  8,  uses 
the  very  word — proeuangelizomai  {npos.uaff£)d!^oiiac, 
composed  of  7:^06 — before — and  edayy£?J^(o — I 
announce  good  news),  for  what  he  uses  it  in  Eom.  1  : 
15;  ^10:15;  15:20;  1  Cor.  1 : 7  ;  9  : 16,  18 ;  15  : 1,  2  ; 
Gal.  1:8,  9,  11,  16;  Eph.  2.  17.  I  say  the  very  word, 
because  the  New  Testament  makes  no  distinction  in 
sense  between  euangellzo  and  euangelion — between 
telling  the  good  news  and  the  good  news.  Hence, 
speaking  of  only  the  Old  Testament,  Paul  says:  "The 
Holy  Scriptures  which  are  able  to  make  thee  wise  unto 
salvation  .  .  .  and  is  profitable,  for  doctrine,  for  re- 
proof, for  correction,  for  instruction  in  righteousness; 
that  the  man  of  God  may  be  perfect,  thoroughly  fur- 
nished unto  all  good  works. "~2  Tim.  3:15,  16. 

Sec.  4.  The  gospel  was  preached  between  the  time 
of  the  birth  of  Christ  and  Pentecost.  The  nature  of 
John's  ministry  proves  that  it  was  a  gospel  ministry. 
1.  What  he  preached.  {\)  He  preached  repentance. 
Matt.  3:1.  (2)  He  preached  regeneration  and  re- 
pentance as  necessary  conditions  to  baptism.  "But 
when  he  saw  many  of  the  Pharisees  and  Sadducees 
come  to  his  baptism  he  said  unto  them  .  .  .  bring 
forth  therefore  fruit  worthy" — such  as  prove  you 
have  repented — "of  repentance."' — Matt.  3:  7,8.  Ben- 
gel  comments:  iiezdvoca  {mctanoya),  repentance  is 
an  entire  change  of  character, :ind  a  renunciation  of  all 


CAMPBELLITR  CHURCH 


149 


that  is  evil." — in  loco.  On  verse  G  :  "And  were  bap- 
tized of  him  in  Jordan,  confessing  their  sins."  Ben- 
gel  comments  :  "The  verb  is  in  the  middle  voice, — 
£^o/iohyo6/jiswc,  confessing.  The  preposition  eg 
denotes  that  they  confessed  their  sins  freely  and 
expressly,  not  merely  in  the  ear  of  John." 

Adam  Clarke:  "Repentance,  then,  implies  that 
a  measure  of  divine  wisdom  is  communicated  to  the 
sinner,  and  that  he  thereby  becomes  Aviso  unto  salva- 
tion. That  his  mind, purposes,  opinions  are  changed  ; 
and  that  in  consequence  there  is  a  total  change  in  his 
conduct." — in.  loco. 

Barnes;  "Repentance  implies  sorrow  for  past  offen- 
ses (2  Cor.  7  :10)  ;  a  deep  sense  of  the  evil  of  sin  as 
committed  against  God  (Psa.  51  :4)  ;  and  a  full  pur- 
pose to  turn  from  transgression  and  live  a  holy  life. 
Both  John  and  Christ  began  their  ministry  by  calling 
men  to  repentance."  in  loco.  From  Rom.  8  :  5-8  ;3  :- 
10-22  ;Gal.  5  :19-24 ;  F.ph.  2  :10,  we  learn  that  the  un- 
regenerate  mind  hates  God,  commits  only  sin  ;  and 
that  only  a  new  man  will  obey  God.  See  Chap.  17, 
of  this  book,  on  Repentance,  for  an  elucidation  of  this 
subject.  From  thos(>  Scriptures,  it  is  certain  that  re- 
pentance and  the  ncio  life,  as  the  "fruit  worthy  of 
repentance,"  are  the  consequences  of  regeneration. 
Hence,  Adam  Clarke's  comment.  It  is,  therefore, 
certain,  that  John  baptized  only  those  who  had  led 
him  to  believe  they  were  regenerate.  No  man  can 
deny  this  without  taking  the  anti-Bible  position,  that 


150 


ORIGIN  OF  THE 


the  mind  that  "is  enmity  against  God,"  which  "is  not 
subject  to  the  hiw  of  God,  neither  indeed  can  be," 
and  which  "caimot  please  God,"  can  obey  him,  by 
repenting  and  bringing  forth  fruit  "worthy  of  repent- 
ance." See,  especially,  Rom.  8:7,8.  (3)  John 
preached  that  the  Holy  Spirit  regenerates  and  sancti- 
fies. This  is  certain  (a)  because  the  Old  Testament 
preached  that.  See  Gen.  6:3;  Isa.  44:3;  Ezek.  11: 
19;  18:31;  Psa.  51:10,11,  12.  So  clearly  was  tlie 
new  birth  taught,  in  the  Old  Testament,  that  Christ 
rebuked  Nicodemus  for  not  understanding  and  teach- 
ing it.  The  talk  about  John  not  teaching  "evangeli- 
cal repentance"  presumes  him  to  have  been  more  igno- 
rant of  divine  things  than  were  the  Jews,  under  the 
Old  Testament.  (b)  John's  preaching  repentance 
and  the  new  life  necessarily  implies  that  he  preached 
the  work  of  the  Holy  Spirit.  Acts  19,  instead  of 
proving  that  John's  converts  had  not  received  regen- 
eration and  Christian  l)aptism,  proves  the  very  contra- 
ry- 

Sa3^s  Farrar :  "St.  Paul,  accordingly  questioned 
them,  and  finding  that  they  knew  little  or  nothing  of 
the  final  phase  of  Jolnis  teaching,  or  of  the  revelation 
of  Christ,  and  were  ignorant  of  the  very  name  of  the  Holy 
Spirit,  he  gave  them  further  instruction  until  they 
were  fitted  to  receive  baptism." — Life  ond  Work  of 
St.  Paul,  p.  332,  published  by  I.  K,  Funk.  (My 
italics. ) 

How  can  any  man,  with  Matt.  3:11, — saying  nothing 


CAMPBELLITE  CIIURCn. 


151 


of  the  fact  of  the  life  which  Jolin's  preaching  de- 
manded and  the  teaching  concerning  the  Holy  Spirit, 
in  the  Old  Testament, — before  his  eyes,  declare  that 
men  claiming  to  be  John's  disciples,  and  who  had  not 
even  "heard  whether  there  be  any  Holy  Ghost,"  were 
His  genuine  disciples?  Hence  Farrar  truthfully  says 
that  "  they  knew  little  or  nothing  of  the  final  phase  of 
Jb/m\s  teaching.' ' 

Baumgarten:  "  Meyer  is  doubtless  right  in  his  con- 
jecture that  the  al>sence  of  some  practice  or  other  in 
these  disciples,  specifically  befitting  Christian  faith, 
astonished  Paul."  "  We  can  .  .  .  easily  conceive 
it  to  be  possiltle  that,  in  the  case  of  some  heathens,  who 
had  received  the  baptism  of  John  at  such  a  distance 
from  its  original  scene,  the  element  of  reference  to  the 
coming  of  the  Holy  Ghost,  which  at  all  events  toas 
contained  in  it,  might  easily  have  been  allowed  to  fall 
into  the  background." — Apost.  Hist.,  vol.  2,  ]).  266. 
(My  italics.) 

Thus  Baumgarten  admits  that  it  is  not  unlikely 
that  these  disciples  had  been  baptized  far  from 
where  John  baptized;  and,  that,  as  John's  disciples 
were  well  instructed  concerning  the  Spirit,  these  dis- 
ciples, if  they  had  ever  heard  of  Him,  had  heard  so 
little  that  it  had  made  but  little  impression  on  their 
minds. 

Neander,  concerning  these  disciples:  "  But  as  usual 
with  the  preparatory  manifestations  of  the  kingdom  of 
God," — as  much  so  now — "  different  effects  were  pro- 


152 


ORIGIN  OF  THE 


duced  according  to  the  different  susceptibilities  of  his 
hearers.  There  were  those  of  his  disciples,  who  fol- 
lowing his  directions,  attained  to  a  living  faith  in  the  Ee- 
dcenier,  and  some  of  whom  become  apostles  ;  others  only 
attained  a  very  defective  knowledge  of  the  person  and 
doctrine  of  Christ ;  others,  again,  not  imbibing  the  spirit 
of  their  master,  held  fast  their  former  prejudices  " — 
just  as  men  do  now,  making  false  professions — "  and 
assumed  a  hostile  attitude  towards  Christianity  ;  prob- 
ably the  first  germ  of  such  opposition  appeared  at  this 
time  and  from  it  was  formed  the  sect  of  the  disciples 
of  John,  which  continued  to  exist  in  a  later  age.  These 
disciples  of  John,  whom  Paul  met  at  Ephesus,  be- 
longed to  the  second  of  these  classes.'" — Planting  and 
Training  of  the  Christian  Church,  p.  210. 

From  Neander  it  is  very  certain  that  these  were  the 
disciples  of  John,  which  were  anything  than  the  repre- 
sentatives of  the  Spirit,  the  aim  and  the  nature  of  his 
ministry.  Neander  adds:  "  Whether  they  had  become 
the  disciples  of  John  in  Palestine,  and  received  bap- 
tism from  him,  or  whether  they  had  been  won  over  to 
his  doctrine  by  means  of  his  disciples  in  other  parts, 
(which  would  serve  to  prove  that  John's  disciples  aim- 
ing at  forming  a  separate  community  which  necessarily 
would  assume  a  jealous  and  hostile  position  towards 
Christianity  in  its  rapid  spread)  at  all  events  they  .  .  . 
considered  themselves  justified  in  professing  to  be 
Christians,  like  others." — Idem, p.  210,  211. 

Bengel:    They  could  not  have  followed  either  Moses 


CAMPBELLITE  CHURCH. 


153 


or  John  the  Baptist,  ic  'tthout  hearing  of  the  Holy  Spirit. 
.  .  .  Therefore  the  baptbm  of  *Johu  wu.s  most  widely 
propagated,  as  well  as  his  teaehing ;  but,  as  often  hap- 
pens, ill  the  case  of  those  more  remote  and  later  in  point 
of  time,  the  ordiuanec  was  administered  less  purely  or 
less  fully.  .  .  .  Apollos,  on  the  other  hand,  who  had 
received  the  baptism  of  John,  accompanied  with  full 
instructions  concerning  Jesus  Christ,  was  not  rebap- 
tized :  Ch.  18:25.  Nor  were  the  Apostles  rebaptized. 
For  in  reality  the  baptism  irhich  is  mentioned  ia  Matt. 
Hi.  avdxxviii.  was  one;  otherwise  there  could  not  have 
been  the  beginningof  the  gospel  in  John  (^Nlurkl  :2,  3,) 
and  the  Lord's  Supper  in  Matt.  2G  would  be  older  than 
baptism." — In  loco. 

Taking  these  men  who  were  so  far  below,  even  the 
Old  Testament  teaching,as  to  have  never  heard"  wheth- 
er there  be  any  Holy  Ghost,"  to  represent  John's 
ministry,  is  not  a  decent  caricatui'e  upon  his  ministry; 
and  it  flatly  contradicts  all  that"  the  gospels  record  of 
his  ministry.  Hence,  such  testimony,  as  above,  from 
learned,  candid  Pedo-baptists.  John  could  no  more 
have  preached  repentance  and  the  new  life  without 
preaching  the  Holy  Spirit,  than  the  prophets,  of  the 
Old  Testament,  or  the  ministers  of  the  New  Testa- 
ment could  have,  or  can  do  so.  (4)  John  preached 
Jesus,  (a)  "We  know  this  because  no  one  can 
preach  genuine  repentance  and  the  new  life  without 
preaching  the  great  Author  of  life.  (b)  John's 
consciousness,  recorded  in  ^Nlatt.  3:3,  of  being  the 


154 


ORIGIX  OF  THE 


forerunner  of  the  Messiah,  who  was  to  live,  to  die,  to 
be  raised  for  our  justification,  makes  it  certain  that 
he  preached  Jesus.  Verse  3,  of  Matt.  3,  makes  it 
certain  that  he  knew  himself  to  be  the  fore- 
runner of  the  Messiah ;  and  with  such  Scriptures 
as  Isa.  9  :6,7;  53d  Chap.;  Zcch.  13:1;  Isa.  4:3,  he 
must  have  preached  Him  as  the  Savioi*.  (c)  The  rec- 
ord of  his  preaching  is  that  he  preached  Jesus,  as  the 
object  of  faith,  "I  indeed  l^aptize  you  with  water  unto 
repentance  ;  but  he  that  cometh  after  me  is  mightier 
than  I,  whose  shoes  I  am  not  worthy  to  bear ;  he  shall 
baptize  you  with  the  Holy  Ghost  and  with  fire."  Matt. 
3:12.  "John  seeth  Jesus  coming  unto  him,  and  saith. 
Behold  the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world!  t  This  is  he  of  whom  I  said,  after  me 
Cometh  a  man  who  is  before  me." — John  1  :29,30. 

On  this  Prof.  Smeaton  rightly  says:  "If  then  we 
put  together"  the  meaning  of  this  testimony  of  John 
to  Christ,  ;is  our  Savior,  "they  are  these:  (1)  It  was 
f rod's  gracious  appointment — 'the  Lamb  of  God; 
(2)  it  essentially  lay  in  the  vicarious  element  in  the 
transaction' — it  was  a  l)earing  of  the  sin  of  others,  or 
of  the  world  ;  (.'))  it  was  a  bearing  or  a  penal  endu- 

t  The  Hebrew — nnsa — (xt^j)  rendered  bear,  in  all  these  pass- 
ages, Ges.  Lex.  detiues :  "Spec,  to  take  away  the  sin  or  guilt  of 
any  one,  that  is,  to  expiate,  to  make  atonement  for  ...  To 
take  upon  one's  self  and  bear  the  punishment  of  sin."  As  a  con- 
sequence of  l)earing  the  punishment  of  sin,  it,  also,  Ges.  says, 
means  to  carry  away.''  In  Jno.  1  :29.ii0,  it  means  to  bear  the 
punishment,  and  to  Ijear  away  the  sin,  see  its  use  in  Gen.  4 :13 ; 
Lev.  1G:22;  17;1G;  20:20;  Isa.  53  :u4. 


CAMPBELLITE  CHURCH. 


155 


ranee;  (4)  it  was  sacrificial,  being  the  truth  of  the 
shadows  in  the  previous  economy ;  ( 5  )  it  was  without 
nationality." — Smeatonon  the  Atonement,  vol.  l,p.  79. 
See  Num.  14  : 34  ;  Lev.  5:17;  Num.  9:13;  18:22; 
Lev.  24:15.t  Who,  now,  can  preach  Jesus  better 
than  did  John ?  So  Paul  said  that  John  preached, 
"that  they  should  believe  on  him  which  should  come 
after  him;  that  is,  on  Christ  Jesus." — Acts  19  :  4. 
Eead  the  whole  of  John  1 : 15-37  and  answer  whether 
if  any  man  more  fully  now  preaches  Jesus  than  did 
John.  As  Tholuck — in  loco,  states,  John  had  been 
baptizing  "for  some  time,"  when  these  words  were 
uttered.  And  Tholuck  calls  attention  to  them  as  but 
the  voice  of  his  ministry. 

As  to  John  having  been  discouraged — Matt.  11:3; 
Luke  7:18,  20 — and  his  having  not  known  him — 
John  1 :31 — we  are  not  to  infer  from  these  things  that 
he  did  not  preach  Jesus,  etc.,  but  that  he  did  not  know 
Him  hy  natural  sight,  just  as  the  best  Christian  now 
would  not  know  Him.  The  form  of  the  question:  "Ai't 
thou  he  that  should  come  or  look  we  for  another" 
— shows  that  John  had  knowledge  of  the  Messiah.  To 
preach  Jesus  implies  neither  that  we  know  him  by  nat- 
ural sight,  nor  that  we  do  not  have  times  of  depression. 

I  will  close  this  part  of  the  argument  with  a  few  more 
Pedo-baptist concessions,  on  John's  ministry. 

Adam  Clarke,  on  the  kingdom  of  heaven,  as  preached 
by  John:  "The  kingdom  of  heaven  is  righteousness 
and  peace  and  joy  in  the  Holy  Ghost.     Now  what 


156 


ORIGIN  OP  THE 


can  there  be  more  than  this  in  glory  ?  .  .  .  "The  king- 
dom of  heaven  is  at  hand;"  referring  to  the  proph- 
ecy of  Dan.  7:13,  14  where  the  reign  of  Christ  among 
men  is  expressly  foretold.  This  phrase  and  the  king- 
dom of  God  mean  the  same  thing,  viz.,  the  dispensa- 
tions of  infinite  mercy,  and  manifestation  of  eternal 
truth  of  Jesus  Christ,  producing  the  true  knowledge  of 
God,  accompanied  with  that  worship  which  is  pure  and 
holy,  worthy  of  that  God  who  is  its  institutor  and  ob- 
ject."— On  Matt.  3:2.  Then  John's  ministry  was  a 
gospel  ministry.  Scott,  on  "Repentance,"  in  Matt,  3  : 
"The  word  rendered  repentance  implies  a  total  revolu- 
tion in  the  mind,  a  change  in  the  judgment,  disposi- 
tions and  affections,  another  and  better  bias  to  the 
soul.  Without  it  the  people  could  neither  understand 
the  nature  of  the  kingdom  of  heaven,  welcome  Christ, 
become  his  subjects,  nor  desire  salvation." — Comp. 
Com.  on  Matt.  3  :  "As  John  required  repentance  as  a 
condition  to  his  baptism  as  certain. 

Lightfoot :  "John  preached  the  gospel." — Covip. 
Com. 

Dodridge :  "This  very  demand  of  repentance 
showed  that  it  was  a  spiritual  kingdom,  and  that  no 
wicked  man,  how  politic  or  brave,  would  possibly  be 
a  member  of  it" — (Joinp.  Com.  on  Mtl  3. 

Matt.  Henry :  "John  came  preaching  .  .  .  for  by 
the  foolishness  of  preaching  must  Christ's  kingdom  be 
set  up  .  .  .  His  doctrine  Avas  repentance  .  .  .  This 
change  of  mind  produces  a  change  of  the  way"  .  . 


CAjMPBELLITE  chukch. 


157 


"They  confessed  their  sins  to  John,"  "a  general  con- 
fession," "but  to  God  a  confession  of  particular  sins. 
.  .  .  By  baptism  he  obliged  them  to  live  a  holy  life, 
according  to  their  profession."  "He  intimated  the 
nature  of  Christ's  kingdom." — Comp.  Com.on  Matt. 3. 

J.  W.  Dale  :  "  The  baptism  of  John  'was  the  oiiebap- 
tism  in  swelling  bud,  the  Holy  Spirit  and  the  Lamb  of 
God  "within  it,  not  yet  unfolded  .  .  .  The  baptism  of 
Christianity  is  John's  baptism  unfolded,  revealing  the 
Lamb  of  God  slain  and  the  Holy  Ghost  sent.'' —Schaff- 
Herzog,  Ency.,  Art.  Bap.  (my  italics).  Dr.  Dale 
uses  some  expressions  Avhich  are  too  strong ;  but  his 
words  concede  that  John's  baptism  and  ministry  were 
the  one  baptism  and  the  one  ministi'y. 

Stier,  of  the  ministry  of  John  and  of  Jesus  :  "The 
mission  of  the  two  preachings  is  ever  this,  through  re- 
pentance into  the  kingdom  of  heaven  !  But  this  inter- 
nal unity  of  the  law  and  the  gospel  the  world  under- 
stands not,  and  therefore  rejects  both."  "  We  cannot 
hesitate  longer  to  include  the  Baptist's  term  in  the  new 
age." — Words  of  Jesus,  Vol.  2,  pp.  96,  85.  (my 
italics). 

Geikie  :  "  John  proclaimed  the  great  truth  .  .  . 
that  the  kingdom  was  the  reign  of  Jesus  in  the  soul 
.  .  .  Repentance  Avith  John  Avas  no  mere  formal  con- 
fession, but  a  change  of  mind,  a  new  life  for  the  fu- 
ture ;  and  this  he  so  prominently  urged  that  even  Jo- 
sephus,  a  generation  afterwards,  makes  it  a  characteris- 
tic of  his  preaching  .  .  .  John  sought  to  prepare  a 


158 


ORIGIN  OF  THE 


people  by  a  moral  regeneration  of  the  community  .  .  . 
The  kingdom  of  God  with  him  was  ...  a  kingdom  of 
righteousness  and  holiness  ...  In  all  cases  moral  re- 
generation was  the  grand  aim  .  .  .  He  proclaimed  .  . 
the  need  of  the  Holy  Spirit  to  perfect  the  inner  revo- 
lution ...  In  the  bestowal  of  this  heavenly  influ- 
ence, to  carry  out  the  new  creation,  begun  by  the  for- 
giveness of  sins  was  summed  up  John's  message  .  .  . 
He  led  them  in  groups  into  the  Jordan,  and 
immersed  each  singly  in  the  waters,  after  an  earnest 
and  full  confession  of  their  sins." — Life  of  Christ, 
pp.  280,  282,  283— published  by  "Am.  Book  Ex- 
change." ('my  italics).  Considering  that  the  gospels 
give  us  but  a  very  scanty  record  of  John's  ministry,  the 
a  evidence  that  it  was  the  gospel  ministry  is  most 
ample. 

As  Bannerman  says :  "With  regard  to  the  asswm^- 
tion  that  the  baptism  of  John  was  really  given  to  all 
applicants,  without  respect  to  religious  character,  there 
seems  no  evidence  of  it  in  Scripture,  but  the  reverse. 
We  seem  to  have  as  good  evidence  that  John  demanded 
a  profession  of  a  religious  kind  from  those  whom  he 
baptized,  as  the  character  of  the  very  brief  and  scanty 
narrative  which  has  come  down  to  us  of  the  transac- 
tion would  naturally  lead  us  to  expect." — Church  of 
Christ,  Vol.  l.,p.  61.  (my  italics). 

John  Calvin,  the  founder  of  the  Presbyterian 
Ohurch  :  "It  is  also  certain  that  the  ministry  of  John 
wds  precisely  the  same  as  that  which  was  afterwards 


CAMPBELLTE  CHURCH. 


159 


committed  to  the  apostles.  For  thei7'  baptism  jvas  not 
different  .  .  .  But  the  sameness  of  their  doctrine 
shows  their  baptism  to  have  been  the  same.  John  and 
the  Apostles  agreed  in  the  same  doctrine ;  both  bap- 
tized to  repentance,  both  to  remission  of  sins;  both 
baptized  in  the  name  of  Christ,  from  whom  repentance 
and  remission  of  sins  proceed." — Calvin's  Inst.  Chr. 
ReJig.,  Vol.  2,  p.  481— published  by  the  Presb.  Board 
of  Pub.,  Phila.  (my  italics).  "On  the  other  hand," 
against  the  Eomish  Church,  "The  Lutheran  and  Re- 
formed Confessions  asserted  the  perfect  identity  of  the 
two  forms  of  baptism,  principally  on  the  ground  that 
John  had  preached  the  fundamental  truths  of  the  gos- 
gel." — Scha-ff-Herzog  Unci/.,  Art.  Bap. 

II.  The  New  Testament  dates  the  gospel,  under  the 
New  Dispensation,  from  the  beginning  of  John's  minis- 
try. "  The  beginning  of  the  gosi)el  of  Jesus  Christ, 
the  Son  of  God  ;  even  as  it  is  written  in  Isaiah,  the 
prophet :  Behold  I  send  my  messenger  before  thy 
face  — 

Who  shall  prepare  thy  w  ay ; 
The  voice  of  one  crying  in  the  wilderness, 
Make  ye  ready  the  way  of  the  Lord, 
Make  His  patiis  straight. 

John  came,  who  baptized  in  tiie  wilderness,  and 
and  preached  the  baptism  of  repentance  unto  remission 
of  sins." — Mark  1  :l-4.  Commenting  on  this,  the  fol- 
lowing Pedo-baptists  say  :  "  The  beginning  of  the 
gospel  applies  to  John  the  Baptist." 

Bengcl,  Matt.  Henry:  "The  gospel  did  not  bogm 


160 


ORIGIN  OF  THE 


as  soon  as  the  bapti-m  of  Christ,  but  half  ayear  befoi  f, 
when  John  began  to  preach  the  same  gospel  that  Christ 
afterwards  preached,  ...  In  John's  preaching  and 
ba|)tizing  was  the  beginning  of  gospel  doctrines  and 
ordinances.'^ 

Adam  Clarke  :  "  It  is  with  the  utmost  propriety  th..t 
Mark  begins  the  gospel  dispensation  by  the  preaching 
of  John  the  Baptist."  Lightfoot :  "John  preached 
the  gosj)cl,  Mark  1:1,  2  ;  John  1 :7."  (My  italics  m 
the  above  quotations.) 

Luke  says  John's  mission  was,  "  To  give  knowledge 
of  salvation  unto  his  people."  " /h  the  remis- 
sion of  their  sins." — Luke  1:76-79.  Of  John's 
ministry:  "  The  same  came  for  witness,  that  he 
might  bear  witness  of  the  light,  that  all  might 
believe  through  Ilim.'^ — John  1:7.  On  this,  Adam 
Clarke  :  "lie  testified  that  Jesus  was  the  true  light — 
the  true  teacher  of  the  way  to  the  kingdom  of  glory, 
and  the  lamb  or  sacrifice  of  God  which  was  to  bear 
aw-ay  tlie  sin  of  the  world,  v.  29,  and  invited  men  to 
believe  in  llim  for  the  remission  of  their  sins,  that 
they  might  receive  the  baptism  of  the  Holy  Ghost. 
This  was  bearing  the  most  direct  witness  to  the  light 
which  was  now  shining  in  the  dark  wilderness  of  Judea  ; 
and  from  thence  shortly  to  l)e  diffused  over  the  whole 
world."  So  when  a  successor  to  Judas  is  to  be  chosen 
it  was  said  :  "Of  the  men,  therefore,  which  have  ac- 
companied us  all  the  time  that  the  Lord  Jesus  went  in 
and  out  among  us,  beginning  from  the  baptism  of 


CA3IPBELHTE  CHURCH. 


161 


JbAn. "-Acts  1  :  21.  fjohn  prepared  a  people,  by  their 
conversion  and  baptism,  out  of  which  Jesus  organized 
His  Church  and  called  His  Ajiostles.  How  any  one 
can  need  more  evidence  to  prove  that  John's  ministry 
was  a  gospel  ministry,  than  is  presented  in  its  nature 
and  in  the  New  Testament  dating  it  as  the  beginning 
of  the  gospel,  I  cannot  conjecture.  Should  the  reader 
desire  more  evidence  he  will  see  it  in  the  proof  that 
Jesus  preached  the  gospel  and  that  "  the  kingdom  of 
heaven  and  the  Church  were  set  up  before  the  day  of 
Pentecost;"  for  as  "John's  ministry  continued  over, 
probably,  a  year  and  six  months,"  it  continued  about 
one  year  nfter  the  ministry  of  Jesus  began — one  year 
contemporary  with  the  ministry  of  Jesus. —  Compare 
G.  W.  Clarke's  Com.  on  Matt.  3 ;1  and  his  Har. 
p.  252. 

So  that  much  of  the  evidence  that  the  kingdom 
and  the  Church  were  in  existence  during  the  ministry 
of  Jesus  proves  that  John's  was  a  gospel  ministi-y, 
and  a  gospel  baptism.  Indeed,  only  the  "Pharisees 
and  the  lawyers  rejected"  the  ministry  and  the  bap- 

t  Humphrey,  Kuiuoel,  Hackett :  '-Xot  from  the  close  of  the 
baptism  of  John  since  Jesus  called  the  Apostles  earlier." — -u 
loco.  Here  opo— from — («~o)  and  meta,  of  time  {titvd)^  in 
Acts  10 :37.  are  used :  but,  as  Hackett  remarks  :  "The  difference 
of  time  not  being  important  he  reckons  from  the  close  of  John";? 
baptism."  "The  Savior  performed  some  public  acts  but  did  not 
enter  fully  on  his  ministry  till  John  had  tinislied  his  pre[)aratory 
ministry.  The  difference  of  time  was  so  sliirht  that  it  was  suf- 
ficiently exact  to  make  the  beginning  or  the  close  of  the  fore- 
runner's, the  starting  point  in  that  of  Christ."  On  Acts  1:21; 
10;37. 


162 


ORIGIN  OF  THE 


tism  of  John  as  a  gospel  ministry  and  a  gospel  bap- 
tism.— Luke  7  :29,30.  The  gospel  character  of  John's 
work  cannot  be  repudiated  loithout  reptidiating  nearly 
the  whole  of  the  first  year's  ministry  of  Jesus,  which 
was  contemporary  with  that  of  John. 

in.  1.  Jesus  Christ  preached  the  gospel,  (a)  Isa. 
61 :  1  -3  is  a  prophecy  of  the  preaching  of  the  gospel 
by  Jesus.  Luke  4:10-21  says  that  he  preached  "the 
gospel  to  the  poor,"  as  a  fulfillment  of  Isa.  61:1-3: 
"This  day  is  this  Scripture  fulfilled  in  your  ears."  (6) 
The  Sermon  on  the  Mount  is  a  gospel  as  well  as  a  law 
sermon.  If  "blessed  are  the  poor  in  spirit,  for  theirs 
is  the  kingdom  of  heaven;"  "blessed  are  they  that 
mourn  for  they  shall  be  comforted  ;"  "blessed  are 
the  meek  for  they  shall  inherit  the  earth  ;"  "blessed 
are  they  that  hunger  and  thirst  after  righteousness 
for  they  shall  be  filled,"  etc.,  I  sa}^  if  this  is  not  gos- 
pel preaching  (the  reader  will  remember  that  gospel 
is  "good  news,")  there  never  was  gospel  preaching. 
It  is  a  fulfillment  of  Isa.  61  :l-3.  (2)  "He  taught 
the  i)cople  in  the  temple  and  preached  the  gospel.''' 
Luke  20:1.  (3)  Jesus  said,  "thy  sins  are  forgiven." 
Matt.  9:3.  (4)  "Daughter,  thy  faith  hath  made 
thee  whole ;  go  in  peace." — Luke  8:48.  (5)  "Her 
sins  Avhich  are  many  are  forgiven;  for  she  loved 
much." — Luke  7:47.  Who  can  preach  a  better  gos- 
pel than  Jesus  preached  to  these  poor  creatures?  (6) 
"For  God  so  loved  the  world  that  he  gave  his  only 
begotten   Son,  that  whosoever   belicveth  on  Him, 


CA^rPBELLITE  CHURCH. 


163 


should  not  perish,  but  have  everlasting  life,"  etc. 
John  3:1().  AVho,  now,  preaches  more  gospel  than 
this?  (7)  "What  is  the  parable  of  the  prodigal  son, 
what  are  those  memorable  discourses,  recorded  in 
John  12th,  13th,  14th,  15th,  IGth,  17th  Chapters, but 
the  gospel?  Where  is  there  a  true  Christian  whose 
soul  has  not  overflowed  with  the  peace  of  God, 
through  the  gospel,  in  reading  these  chapters?  The 
evidence  that  Jesus  jjreached  the  gospel  before  Pen- 
tecost is  in  every  word  of  Matt.,  Mark,Luke  and  John, 
and  much  of  the  Epistles.  (8)  Asks  Paul:  "How 
shall  we  escape  if  we  neglect  so  gi-eat  a  salvation? 
which  having  at  the  first  been  spoken  through  the 
L(.rd,"  etc.  Heb.  2:3.  (9)  Says  Peter:  "The  word 
which  he  sent  unto  the  children  of  Israel,  preaching 
good  tidings  of  peace  %  Jesus  Christ  (he  is  Lord 
of  all) — that  saying  ye  yourselves  knoAV,  Avhich  was 
published  throughout  all  Judea,  beginning  from  Gal- 
ilee, after  the  haptittm  which  John  preached,'''  etc. 
Acts  10  :37.  This  is,  undeniably,  called  the  gospel, 
and  it  was,  undeniably,  preached  before  the  day  of 
Pentecost.  (10)  "Repent  ye  and  believe  in  the  gos- 
})el."  ISIark  1 :15.  "There  is  no  man  that  Zfo^A  left 
house  or  brethren,  or  sisters,  or  mother,  or  father, 
or  children,  or  lands,  for  my  sake  and  the  gospels' 
sake." — Mark  10  : 29.  "From  that  time  began  Jesus 
to  preach  gospel,']  and  to  say,  repent  ye,  for  the 
kingdom  of  heaven  isfat  hand."' — Matt.  4  :  17.  "He 
t  The  very  preaching  that  John  preached. — Matt.  3 :1. 


164 


ORIGIN  OF  THE 


departed  thence  to  teach  and  to  preach  (Jceerussein — 
xr]p{ja(j£cv  in  the  New  Testament  always  implies  the 
gospel.  See  Matt.  3:1;  4:17,23;  9:35;  10:7,27; 
24:14;  Mark  1:14,  38,  39;  Acts  8:5;  9:20:  10:47; 
19:13;  1  Cor.  1:23)  and  to  teach  in  their  cities."— 
Matt.  11:1.  (11)  Euangelizo  (soayyeM^co)  and 
euongelion  (^ebay-fsXcov )  occur  twenty-three  times 
in  the  Gospels,  making  twenty-three  times  the 
gospels  say  that  the  gospel  Avas  preached  before 
the  da}'^  of  Pentecost.  Keerussein  (^KT^puaasiuyis  used 
for  the  gospel,  in  the  gospels,  twenty-seven  times, 
which  with  euangelizo  and  euangeJion  make  fifty  times 
that  the  Gospels  say  the  gospel  was  preached  before  the 
day  of  Pentecost.  (12)  When  Jesus  speaks  of  the 
gospel,  to  be  preached  throughout  the  whole  Christian 
age.  He  nowhere  intimates  that  it  would  be  a  different 
gospel  from  the  one  that  Avas  preached  by  John,  His 
disciples  and  Himself,  before  Pentecost,  but  He  says, 
it  would  be  the  same  gospel:  "And  this  gospel  of 
the  kingdom  shall  be  preached  in  the  whole  world  for 
a  testimony  to  all  nations ;  and  then  shall  the  end 
come." — Matt.  24:14.  The  Greek,  toutou  to  euan- 
gelion  (^rouroo^To  tbayyehov.)  Toutou  means  "this," 
"  this  very  thing,  this  same  thing." — See  all  the  Lexs. 
As  a  demonstrative  it  points  out  that  the  gospel, 
preached  at  the  time  in  which  He  was  speaking,  was 
the  one  for  all  future.  Hence,  the  marginal  rendering 
to  the  Revised  Version  is,  "  good  tidings."  Thus, 
in  the  very  face  of  Matt.,  Mark,  Luke,  John,  Acts, 


CAMPBELLITE  CHURCH 


165 


Hebrews,  etc.,  testifying  that  Jesus  preached  the  gos- 
pel, the  Campbellites  jireach  by  da}'  and  by  night 
that  the  gospel  was  not  preached  before  Pentecost." 

"When  pressed  by  the  plain  statements  of  Scripture, 
that  the  gospel  was  preached  before  Pentecost,  the 
Campbellites  try  to  evade  it,  by  saj'ing :  "  The  gospel 
was  not  preached  in  fact  before  Pentecost."  "Where, 
in  the  Xew  Testament,  do  they  read  of  any  other  than 
a  gospel  oi  fac(,  as  approved  of  God?  AVere  John, 
Jesus,  the  Apostles  preaching  a  gospel  of  fiction?  If 
they  say  a  gospel  of  type,  where  do  they  read  of  £uch 
a  gosj)el  ?  The  gospel  was  preached  in  type  before  the 
preaching  of  Jolm,  but  it  was  the  gospel  in  reality,  as 
the  saved,  of  Heb.  11,  and  in  paradise,  can  testify. 
Such  distinctions,  as  a  gospel  of  fact  and  of  type,  arc 
as  erroneous  as  to  say  that  a  gospel  in  writing,  a  gospel 
verbally,  u  gospel  in  ordinances,  in  life,  etc.,  is  not  the 
same  gospel.  As  well  say  that  Jesus  in  prophecy, 
Jesus  in  type,  etc.  is  not  the  same  Jesus  which  we 
have  ;  and  thus  make  two  Christs  as  well  as  two  gos- 
pels. It  is  all  the  one  gospel.  So  it  is  the  same  gos- 
pel for  all  ages.  Hence  Paul  said,  the  "  gospel  "  was 
"preached  unto  Abraham  !"  Of  course,  it  is  preached 
with  more  clearness  under  the  New  Dispensation  than 
it  was  under  the  Old  ;  but  that  no  more  makes  it  a  dif- 
ferent gospel  than  its  being  preached  by  one  preacher, 
who  preaches  it  more  ably  than  did  another,  makes  it  a 
different  gospel  ;  or  that  Jesus,  because  more  clearly 
preached  under  the  New  than  under  the  Old,  is  a  dif- 


ORIGIN  OF  THE 


feront  Jesus.  And  as  to  its  not  beiuf^  a  gospel  until 
Jesus  died  and  arose,  to  the  one  who  believed  that 
Jesus  would  save,  before  He  died,  there  was  as  much 
gospel  as  to  the  one  who  believes  since.  The  past  age 
looked  forward  to  the  cross  ;  the  future  age  looks 
backward  to  the  cross.  But  as  the  cross  for  the  past  age 
is  the  precious  cross,  so  it  is  for  the  future  age.  Hence, 
Jesus  said :  "  Your  father  Aliraham  rejoiced  to  see  my 
day  ;  and  he  saw  it  and  was  glad." — John  8  :56.  With 
believers  of  the  past  age,  believers  of  the  present  join 
around  the  cross,  in  one  unbroken  band  ;  saved  by  the 
same  God,  the  same  Savior,  the  same  Spirit,  in  the 
same  way — by  the  cross.  If  I  am  now  liberated  from 
a  $1000  debt,  by  a  kind  friend  promising  to  pny  it 
20  years  from  to-day,  it  is  as  good  news  to  me  as 
though  it  were  paid.  Nothing  short  of  uncertainty  can 
leave  me  in  trouble.  So  of  the  gospel.  The  age, 
before  the  cross,  was  saved  because  of  the  promised 
liquidation  of  our  moral  debt ;  the  age  since,  because 
that  debt  has  been  paid.  Nothing,  short  of  unbelief  in 
the  good  news,  to  either  age,  can  leave  it  in  trouble. 
Ciimpbellism  is,  therefore,  on  this  point,  in  contra- 
diction, not  only  to  the  claar  record  of  the  Bible,  but 
to  common  sense. 

Sec.  5.  The  kingdom  and  (he  Church  were  set  up 
before  the  day  of  Pentecost. 

The  reader  is  requested  to  turn  to  the  first  part  of 
Chapter  9,  for  the  meaning  of  "Church"  and  "king- 
dom of  heaven."    Whatever  Scripture  speaks  of  one 


CAxMrUELLITE  CHURCH. 


167 


impliedly  speaks  of  tlie  oLher  ;  so  that,  when  the  exist- 
ence of  the  one  is  proved,  the  existence  of  the  other  is 
impliedly  proved. 

I.  The  kingdom  is  said  to  have  existed  before  the 
day  of  Pentecost.  (1)  The  kingdom  of  heaven  is  at 
hand." — Matt.  3:2.  Englke  {/jjjr/.s)  or  in  Tisch- 
endorf's  Editio  Septima  Critica  Minor,  {rjjjcxzv)  is 
third  person,  singular,  perfect  indicative,  of  engizo 
(^ejjc'(o),  to  draw  near,  to  approach.  The  perfect  is 
used  "  whenever  the  past  is  to  be  put  in  relation  with 
the  present ;  that  is  when  something  past  is  intended 
to  be  represented  as  something  just  now  (in  the  pres- 
ent) completed."— T.  G>-.,2).  270.  The 
expression,  therefore,  means  that,  at  that  time,  the 
kingdom  of  heaven  was  present ;  equally  excluding  the 
Pedo-baptist  notion,  of  its  having  been  set  up,  in  the 
Old  Testament  times,  and  the  Canipbellite,  of  its 
being  three  years — to  the  Day  of  Pentecost — distant. 
John  used  it  with  reference  to  the  kingdom  which 
Jesus  set  up,  soon  after  His  baptism.  We  shall,  there- 
fore, expect  to  read  of  the  kingdom  as  existing  soon 
after  the  beginning  of  John's  ministry.  (2)  In  Matt. 
5  :3,10,  Jesus  speaksof  "the  poor  in  spirit, "and  "per- 
secuted," us  possessing — "yours  is  the  kingdom  of 
heaven,"  not  shall  be — "the  kingdom  of  heaven." 
(3)  "The  law  and  the  prophets  were  until  John: 
from  that  time  the  gospel  of  the  kingdom  of  God  is 
preached,  and  every  man  entereth  violently  into  it." — 
Luke  16  :16.    On  this,  Adam  Clarke  :  "  The  law  and 


168 


ORIGIN  OF  THE 


the  prophets  continued  to  be  the  sole  teachers  till  John 
came,  who  first  began^to  proclaim  the  glad  tidings  of 
the  kingdom  of  God.''  Matt.  Plenry  :  "  Since  John, 
the  kingdom  of  God  is  preached  ;  a  New  Testament 
dispensation.  .  .  ,  Now  that  the  gospel  is  preached." 
"  they  press  M'ith  holy  violence  into  the  Tcingdom  of 
God.'" — In  loco.  (My  italics.)  George  Campbell: 
*'  The  intention  is  manifestly  to  inform  us  .  .  .  what 
the  manner  was  in  which  all  who  entered  obtained  ad- 
mission . ' ' — In  loco.    (My  ital ics . ) 

Stier  :  "That  was  also  the  glad  tidings  which  John 
the  Baptist  announced  (Luke  3:18,  sL/j^/^-e/./^sro) ; 
but  it  is  the  Lord  who  first  preaches  the  Gospel  of  the 
kingdom,  by  proclaiming  \i%  actual  existence.''  —Words 
of  Jesus,   Vol  1,  p.  82.  (my  italics.) 

Tholuck :  "As  ^resen^  the  kingdom  of  God  is 
spoken  of  in  the  following  passages:  Matt,  11:12; 
12:28;  16:19;  Mark  12:34;  Luke  16:16;  17:20,21." 
— Sermon  on  the  Mount,  p.  73.  "If  I  by  the  Spirit 
of  God  cast  out  devils,  then  is  the  kingdom  of  God 
come  upon  you." — Matt,  12:28. 

Stier  :  "And  now  visibly  come  on  the  earth  in  their 
midst." — Words  of  Jesus,  Vol.  2, p.  142. 

Geikie;  "John  alone  taught  them  that  the  king- 
dom of  God  had  already  come." — Life  of  Christ,  p. 
284,  264,  so  Tholuck,  8chmid,  Fritzsche,  Bloomfield, 
et  al. 

(5).  "I  will  give  unto  thee  the  keys  of  the  king- 
dom of  heaven." — Matt.  16  :  19.    All  admit  that  Peter 


CAMPBELLITE  CHURCH. 


169 


had  the  keys  before  Pentecost,  which  proves  that  the 
kingdom  existed  before  that  time.  Keys,  without  a 
door,  without  a  house  to  lock,  are  like  the  case  of 
the  Arkansas  cooper,  who,  in  a  very  hiard  time, 
was  asked  to  make  a  bung-hole  for  a  barrel,  and  then, 
make  the  barrel  for  the  bung-hole,  after  the  applicant 
should  be  able  to  get  the  barrel  made  !  Campbellites 
have  a  bung  hole  before  the  barrel  is  made,  that  is, 
keys  before  there  is  any  lock,  door  or  kingdom  ! 

Tholuck,  rightly,  says  that:  Matt.  16:19,  teaches 
that  the  kingdom  was  present  when  the  keys  were 
given. 

(6.)  "Thou  art  not  far  from  the  kingdom  of  God." 
Mark  12:34, 

G.  W.  Clarke:  "He  stood  at  the  very  door  .  .  . 
and  needed  but  the  moral  disposition  to  be  within  it." 

A.  Clarke  :  "So  near  the  kingdom  that  he  might 
easily  have  stepped  in." — In  L 

So,  Tholuck  :  (7)  "The  kingdom  of  God  is  within 
you."— Luke  17:21. 

Alford,  better  ;  "For  behold  the  kingdom  of  God 
is  among  you." — entos  humon  (eurbc:  oficdv)  j 

Kype,  indorsed  by  A.  Clarke  :  "I  proclaim  it  pub- 
Uchj  and  work  those  miracles  which  prove  the  kingdom 
of  God  is  come." — A.  Clarke,  in  loco. 

Bloomfield :    "Is  among  you  .   .   .  On  this  inter- 

t  Entos  does  not  always  mean  within,  but,  sometimes  '■'he.- 
tween.'^—LiddeU  and  Scotts*  Lex.  It  certainly  means  "between," 
or  among  here,  as  this  was  said  to  the  wicked  Pharisees. 


170 


ORIGIN  OF  THE 


pretation,  the  best  commentators  are  agreed,  and  adduce 
examples  of  this  use  of  eurbc;  .  .  .  The  kingdom  of 
God  has  even  commenced  among  you — i.  e.  in  your 
own  country  and  among  your  own  people." — In  loco. 

So  Paulus,  Fleck,  Bornemann,  DeWette,  Dod- 
dridge, Beza,  Eaphaelius,  et  al. 

Matt.  Henry:  "You  inquire  when  it" — the  king- 
dom of  God  — "  will  come,  and  are  not  aware  that  it  is 
already  begun  to  be  set  up  in  the  midst  of  you  .  .  . 
The  gospel  is  preached,  it  is  confirmed  by  miracles,  it 
is  embraced  by  multitudes,  so  that  it  is  in  your  nation, 
though  not  in  your  hearts." — In  loco.  So  Doddridge, 
Bloomfield,  Tholuck,  Olshausen,  etc. 

(8)  "But  woe  unto  you,  scribes  and  Pharisees, 
hypocrites !  because  ye  shut  the  kingdom  of  heaven 
against  men :  for  ye  enter  not  in  yourselves,  neither 
suffer  ye  them  that  are  entering  in  to  enter." — Matt. 
23:13.  A.  Clarke:  "The  kingdom  here  means 
the  gospel  of  Christ ;  the  Pharisees  would  not  receive 
it  themselves,  and  hindered  the  common  people 
as  far  as  they  could." — In  loco.  Barnes:  "Many 
men  .  .  .  about  entering  into  the  kingdom  of 
heaven,  i.  e.  the  Church — but  they  prevented  it." — 
la  loco. 

Matt.  Henry:  "These  Scribes  and  Pharisees  were 
sworn  enemies  of  the  gospel  of  Christ,  and  conse- 
([uently  to  the  salvation  of  the  souls  of  men  ;  they  did 
all  they  could  to  keep  people  from  believing  in  Christ, 
and  so  entering  into  His  kingdom." — In  loco.  So 


CAMPBELLITE  CHURCH. 


171 


Bloomfield,  Bengel,  Rosenmuller,  Olshausen,  Dod- 
dridge, etc. 

(9)  "  Jesus  saith  unto  them,  verily  T  say  unto  you, 
that  the  publicans  and  the  harlots  go  into  the  kingdom 
of  God  before  you."— Matt.  21:31.  Barnes Go 
uito  the  kingdom  of  God.  Become  Christians,  or 
more  readily  follow  the  Savior  .  .  .  Publicans  and 
harlots  heard  him,  and  became  righteous,  but  they  did 
not." — Inloco,  Matt.  Henry:  ""When  they  saw  the 
publicans  and  harlots  go  before  them  into  the  kingdom 
of  God,  they  did  not  afterwards  repent  and  believe." 
— In  loco.    So  Doddridge,  Olshausen,  et  ah 

(10)  "  He  that  is  but  little  in  the  kingdom  of 
heaven  is  greater  than  he.  And  from  the  days  of 
John  the  Baptist  until  now  the  kingdom  of  heaven  suf- 
fereth  violence,  and  the  men  of  violence  take  it  by 
force.  For  all  the  prophets  and  the  law  prophesied 
t<?i^e7  John."— Matt.  11  :1]-11. 

Bengel:  "The  New  Testament  commences  at  the 
beginning  of  Mark.  This  phrase,  therefore,  even  tintil 
John,  holds  good  of  Scripture.  .  .  .  Even  until,  with- 
out change.  Here  was  the  boundary  of  prophecy  and 
of  the  Old  Testament  dispensation,  thenceforward  is 
the  fulfilling." — Inloco.  Barnes:  "  Since  the  kingdom 
of  heaven,  or  the  gospel,  has  been  preached  there  has 
been  a  rush  to  it  .  .  .  multitudes  had  thronged  around 
Him  and  John  to  hear  the  gospel." — In  loco.  Of- 
John,  Stier  :  "  His  days  are  already  the  introduction  of 
a  new  period,  and  that  he  stands  opposed   to  the 


172 


ORIGIN  OF  THE 


law  and   the  prophets,  l)eing  beyond  their  circle.^'  . 

Stier  :  "Now,  but  also  now  first,  is  the  Icingdom  of 
heaven  come,  .present,  and  thrown  open  to  the  entrance 
of  all.  There  are  then  two  ranks : — All  the 
prophets  raised  up  by  God,  and  John  at  the  last  im- 
mediately before  and  at  the  introduction  of  tliis  king- 
dom;— but  now  also  the  disciples  of  Christ  who  are 
the  first  within  this  kingdom  .  .  .  We  cannot  hesi- 
tate longer  to  include  the  Baptists'  term  in  the  new  age. 
—  Words  of  Jesus,  Vol.  2,  pp.  81,  83,  85.  (Part  of 
the  italics  mine).    So  Tholuck,  et  al. 

( 11 . )  There  are  found  all  the  elements  of  the  king- 
dom, so  related  as  to  constitute  the  kingdom.  A  king- 
dom is  composed,  first,  of  a  king;  second,  of  subjects ; 
third,  of  laws;  fourth,  of  territory.  We  have  seen 
that,  by  John's  preaching,  a  people  were  prepared  for 
the  kingdom;  that  they  entered  into  it,  that  it  belonged 
to  them,  etc.  We  have  seen  that  they  had  the  laws  of 
right,  as  preached  by  John  and  by  Jesus.  They  had 
the  institutions  and  the  laws  of  both  baptism  and  the 
Supper.  We  have  seen  that  they  baptized  only  such 
as  repented,  confessed  their  sins  and  believed  in  Jesus. 
See  the  exposition  of  John's  ministry  in  this  chapter, 
for  proof  of  this.  The  Supper  was  eaten  in  the  king- 
dom, and  given  to  "eat  and  drink"  "  there  for  all 
time." — Luke  22:29,  30.  Apostles  were  appointed, 
had  the  gospel  committed  to  them — all  things  given 
into  their  hands  before  Pentecost,  (a)  Before  Pente- 
cost, Jesus  showed  Himself  the  King  by  performing  the 


CAMPBELLITE  CHURCH. 


173 


acts  that  only  the  Kiug  could  perform,  viz.  of  calling 
apostles,  giving  to  them  the  Supper,  the  baptism,  the 
directions  and  the  authority  for  all  the  future. — Matt. 
10:1-42;  Luke  22:29,  30;  Matt.  28:16-20.  (b) 
Jesus  dechircd,  before  Pentecost,  that  "  AL,L.aut1iority 
hath  been  given  unto  me  in  heaven  and  on  earth." 
— Matt.  28:18.  Exousia  {z^o'jaaia)  \n  its  95  occur- 
rences in  the  New  Testament  means  the  authority  and 
the  power  to  enforce  its  authority;  so  of  its  verb 
exousiazo  (^s^o'jacd^io.)  See  all  the  Lexicons.  (c) 
Rightly  do  the  Commentaries  say  that  Jesus,  in  Matt. 
12  :28,  appealed  to  this  authority  as  proof  that  His 
kingdom  had  come,  since  it  implied  the  authority  be- 
longing to  the  King  in  Zion.  As  to  the  territory, 
the  world  is  the  territory  of  the  kingdom  of  heaven. 
Here  it  was  set  up,  here  it  is  on  its  onward  march  to 
universal  and  ultimate  conquest. — Dan.  2:44,  45. 

The  Campbellites  say  that  Jesus  was  not  king  until 
His  ascension,  (a)  If  this  is  so,  Jesus  misrepresented 
the  truth,  when  He  said  that  "  all  authority  in  heaven 
and  on  earth  "  was  then  in  His  hands,  (b)  If  this  is 
so,  Jesus  forgave  sins,  commissioned  His  apostles,  gave 
to  the  Church  its  laws  and  ordinances  when  He  was 
not  King,  and  when  He  had  no  authority  to  do  so.  (c) 
If  this  is  so,  He  commanded  them  to  "wait"  at 
' '  Jerusalem  ' '  when  He  was  not  yet  exalted  to  the 
ruling  throne,  (d)  If  this  is  so,  the  whole  foundation 
of  the  Church  was  laid  before  He  had  authority  to  lay 
it.    (e)  The  poor  heathen  knew  better  than  the  Camp- 


174 


ORIGIN  OF  THE 


bellites  know  ;  for  they  asked:  "  "\Miere  is  He  that  is 
born  King." — Matt.  2:2.  (f)  The  multitude  knew 
better  than  the  Carapbellites,  for  they  praised  God, 
saying,     "Blessed  is   the   King.'''' — Luke  19:38. 

(g)  The  accusers  of  Jesus  knew  better  than  the 
Campbellites,  for  they  arrested  Him  for  claiming  that 
He  was  King,    Compare  Luke  23:1-4:  John  19  :21. 

(h)  When  before  Pilate,  Jesus  declared  Himself  King. 
—Luke  23:3:  John  19  :21.  On  the  cross,  God  hon- 
ored Him,  b}'  directing  Pilate  to  write  :  "Jesus  of  Naza- 
reth, the  King  of  the  J.ews." — John  19:19.  Only 
His  enemies  denied  that  He  was  King,  and  only  some 
of  them — but  they  could  not  deny  that  He  claimed  to 
be  King. — John  19  :21.  Even  devils  owned  Him  King. 
—Matt.  8:29.  But  the  Campbellites  deny  that  He 
was  King  before  His  ascension.  They  leave  Him  be- 
fore His  ascension,  as  a  usurper,  and  as  out  of  His 
own  kingdom !  I 

Says  Stier:  The  Son  of  God,  a  born  king." — Words 
of  Jesus,  Vol.  4,  p.  323.  "Thus  He  begins,  thus  He 
continues,  in  royal  stjde  and  tone ;  thus  does  He  avow 
Himself  to  be  a  King  who  already  has  a  kingdom,  Avho 
inalienably  retains  it,  and  will  more  and  more  reveal 
and  impress  his  power." — On  Matt.  27:11. — Idem, 
Vol.  7,  p.  351. 

Sec.  6. — The  time  when  the  kingdom  and  the  Church 
were  set  up. 

1.  About  1720  j^ears  before  the  kingdom  and  the 
Church  were  organized,  the  dying  Jacob  phophesied  : 


CAMPBELLTE  CHURCH. 


175 


"The  sceptre  shall  not  depart  from  Judah  nor  the  ru- 
ler" s  staff  from  between  his  feet,  until  Shiloh  come; 
and  unto  him  shall  the  obedience  of  the  peoples  be." 
Gen.  49:10.t 

Adam  Clarke  :  "The  duration  of  the  power  of  this 
famous  tribe  is  next  determined  ;  '  the  sceptre  of  do- 
minion ;  as  it  is  understood,  Esth.  8  :4  ;  Isa.  14 : 5,  etc.,  or 
its  civil  government  was  not  to  depart  from  Judah  until 
the  birth  or  coming  of  Shiloh  .  .  .  nor  was  the  native 
law-giver,  an  expounder  of  the  law,  teacher,  a  scribe, 
intimating  the  ecclesiastical  polity,  to  cease  until  Shiloh 
should  have  a  congregation  of  people,  or  religious  fol- 
lowers attached  to  him.  And  how  accurately  was  this 
fulfilled  in  both  respects !  Shortly  before  the  birth  of 
Christ,  a  decree  was  issued  by  Augustus  Caesar  that  all 
the  land  of  Judea  and  Galilee  should  be  enrolled,  or  a 
registry  of  persons  taken,  in  which  Christ  was  included, 

tllengstenberg,  Eabbi  Woughe,  iu  his  translation  of  Gen.  rec- 
omraended  by  tlie  Grand  Rabbins,  of  France. — the  late  Dr.  E.  S. 
Abbott,  render  it  Shiloh,  us  meaning  the  Messiah,  Rabbi  C.  F. 
Frey,  Auth.  of  Ileb.  Gram.,  Heb.  Die.,  Scripture  Types, agrees  with 
the  rendering,  and  says :  It  is  true  the  learned  both  among  the 
Jews  and  the  Christians  differ  about  the  derivation  and  signifi- 
cation of  npt^i  yet  each  of  them  agrees  well  with  the  Messiah."' 
Kimchi,  it  signifies  Judah's  son,  and  Frey  well  asks:  '•Now, 
what  son  of  Judah  can  it  be  but  that  famous  and  reno\^ned  son 
of  his  called  Nagid,  the  Prince  Messiah,  who  was  to  spring  from 
this  tribe  and  from  the  family  of  David,  Isa.  5.")  ;4.  Frey  quotes 
also  the  great  Rabbins,  Yarki,  Oukelos,  Abend.ani,  both  of  the 
Targums,  to  the  same  effect.  Conant:  '-That  this  refers  to  the 
Messiah  was  held  by  the  oldest  Jewish  interpreters,  and  thi>re  is 
no  suflieient  ground  for  dissenting  from  their  opinion. — (ics. 
concedes;  "Jlost  understand  by  it  the  Messiah;  who  is  called 
DI^E^nC'  prince  of  peace. — Isa.  9:5;  though  they  differ  in 
explaining  the  single  words." — See  Couants'  Geu. ;  Mess,  of  Jesus 
by  Frey ;  Smith  s  Bib.  Die,  Ges.  Lex. 


176 


ORIGIN  OF  THE 


Luke  2  :l-7  ;  whence  Julian,  the  Apostate,  unwittingly 
objected  to  his  title  of  Christ  or  King,  that  he  was  born 
a  subject  of  Coesar."  (about  as  good  an  objection  to 
his  then  being  king  as  that  of  the  CainiDl)ellites. ) 
"About  eleven  years  after  Judea  was  made  a  Roman 
province,  attached  to  Syria  on  the  deposal  and  banish- 
ment of  Archelaus,  the  son  of  Herod  the  Great,  for 
maladministration  .  .  .  henceforth  Judea  Avas  gov- 
erned by  a  Roman  deputy,  and  the  judicial  power  of 
life  and  death  taken  away  from  the  Jews — John  18:31. 

Their  ecclesiastical  polity  ceased  with  the  destruction 
of  their  city  and  temple  by  the  Romans,  A.  D.  70." — 
in  loco. 

Keith,  of  about  the  time  of  the  birth  of  Christ:  "  A 
king  then  reigned  over  the  Jews  in  their  own  land, 
they  were  governed  b}^  their  own  laws  and  the  comicil 
of  their  nation  exercised  its  authority  and  power.  Be- 
fore that  period  the  other  tribes  were  extinct,  or  dis- 
persed among  the  nations.  Judah  alone  remained,  and 
the  last  sceptre  in  Israel  had  not  then  departed  from  it 
.  .  .  During  tlie  twelfth  year  of  'the  age  of  Christ,' 
Archelaus,  the  king,  was  dethroned  and  banished.  Ca- 
ponius  was  appointed  procurator,  and  the  kingdom  of 
Judea,  the  last  remnant  of  the  greatness  of  Israel,  was 
debased  into  a  part  of  the  province  of  Syria.  The 
sceptre  was  smitten  from  the  hand  of  the  tribe  of  Ju- 
dah."— Keith's  Ev.  of  Proph.,  p.  28 :  Gen.  by  Con- 
ant,  p.  201 ,  Grotius,  et  mul.  ai.f 


t  Because  some  professed  Christians,  through  auxiety  to  seem 


CAMPBELLITE  CHURCH. 


177 


2.  After  prophesying  the  passing  away  of  the  Baby- 
lonian, the  J\Icdo-Persian,  the  Grecian  and  the  Roman 
kingdoms,  Dan.  said  :  "And  in  the  days  of  those  kings 
shall  the  God  of  heaven  set  up  a  kingdom  which  shall 
never  be  destroyed,"  etc. — Dan.  2  :  44.  In  the  days 
of  the  four  kingdoms  just  spoken  of. — Dan.  7: 17— the 
kingdom  of  heaven  was  to  be  set  up. — A .  Clarke,  hi  loco. 
That  this  prophecj''  was  to  be  f  ultilled  in  the  days  of  the 
Caesars  is  a  conceded  fact.  The  St.  Louis  C/ir.  Adv., 
of  April  11 ,  1877,  said:  "  This  view  is  in  harmony 
with  the  teachings  of  the  best  expositors  to  whose 
works  we  have  had  access.  AVe  remember  only  two  or 
three  exceptions.  A  priest,  of  the  order  of  Jesuits, 
published  near  the  beginning  of  the  present  century 
.  .  .  and  one  or  two  other^i,  of  some  note"  have 
given  a  different  interpretation  to  this.  "  But  the 
great  mass  of  writers.  Catholic  and  Protestant,  early 
and  late,  have  accepted  this,  nor  do  we  see  how  they 
could  have  done  otherwise."  At  what  time,  in  the 
first  century,  was  this  kingdom  sot  up  ?  ( 1 )  Luke  tells 
us  that  the  first  proclamation  of  His  kingdom  was  made 
in  the  fifteenth  year  of  Tiberius  Caesar,  by  a  commis- 
sioned officer  of  the  King — Johnthc  Baptist. "--Luke  3  : 
22.  (2)  Mark  informs  usthatthis  proclamation Avas  "the 
beginning  of  the  gospel  "  dispensation. — Mark  1  : 1-3. 
(3)  Matthew  says  that  John,  in  that  proclamation, 
proclaimed  that  "the  long  expected  kingdom  was  at 

more  than  "free  from  prejudice,"  have  joined  infidels  vs.,  this 
prophecy,  I  have  treated  it  at  this  length. 


178 


ORIGIN  OF  THE 


hand''' — then  present.  See,  especially,  beginning  of 
"4,"  in  this  Chapter.  (4)  Mai.  3:1  says,  referring 
to  this  officer:  "Behold  I  will  send  my  messenger, 
and  he  shall  prepare  the  way  before  me,  and  the  Lord 
whom  ye  seek  shall  come  suddenly  to  His  temple."  See 
A.  Clarke,  in  loco.  Pithom,  (  DiNns  )  rendered  sud- 
denly, indicates  the  setting  up  of  the  kingdom  immedi- 
ately after  the  beginning  of  John's  ministry.  (5)  To 
the  same  point,  Isaiah :  "The  voiceof  him  that  crieth  in 
the  wilderness.  Prepare  ye  the  way  of  the  Lord,  make 
straight  in  the  desert  a  highway  for  our  God."  Isa. 
40:3,  quoted  by  the  officer,  in  Matt.  3  :3.  (6)  As  A. 
Clarke  comments  :  "  The  idea  is  taken  from  the  prac- 
tice of  eastern  monarchs,  Avho,  whenever  they  entered 
upon  an  expedition,  or  took  a  journey,  especially 
through  desert  and  unpracticed  countries,  sent  harbin- 
gers before  them  to  prepare  all  things  for  their  passes, 
to  level  the  ways  and  to  remove  all  impediments." 
In  loco.  The  harbingers  did  not  go  before  and  prepare 
the  way  years  before  the  King  was  ready  to  enter,  or 
entered  upon  his  march;  but  the  king  immediately 
came  after  the  harbinger.  Hence  John  did  not  say 
"repent"  for  the  kingdom  of  heaven  will  come  about 
three  years  from  now,  but  "repent  for  the  kingdom 
of  heaven  is  at  hand  " — has  approached  and  only  wait- 
ing for  a,  regenerate  people  to  be  organized  into  the 
kingdom.  John  prepared  the  way  for  the  great  King 
of  Zion,  "  by  a  moral  regeneration  of  the  community." 
—  Geikie's  Life  of  Christ,  p.  281 .    See  Section  4,  of 


CAMPBELLITE  CHURCH. 


179 


this  Chapter.  "When  the  way  was  prepared,  or  a 
people  prepared  to  be  organized  into  tlie  kingdom  and 
the  Church,  nothing  was  in  the  way  of  the  King's 
coming. 

2.  As  a  matter  of  history,  we  find  the  kingdom  in 
existence  very  early  in  the  ministry  of  Jesus,  and 
about  one  year  before  John  closed  his  ministry.  (Ij. 
We  have  seen  there  were  the  subjects — regenerate  peo- 
ple. (2).  That  they  were  baptized  with  Christian 
baptism.  (3).  That  they  preached,  baptized,  received 
the  Supper,  had  the  government  of  the  Church  and  all 
things  concerning  the  great  commission — of  Matt.  28: 
16-20 — committed  to  them  before  the  day  of  Pente- 
cost. (4).  That  Jesus  was  regarded,  by  both  friends 
and  enemies  and  by  Himself,  as  their  King  before  the 
day  of  Pentecost.  (5).  That  there  was  the  territory 
— the  world — before  the  day  of  Pentecost. 

Thus,  the  disciples,  in  obedience  to  the  voice,  "hear 
ye  him,"  as  my  Son  and  King,  whose  right  it  is  to  be 
heard. — Matt.  17:5, — the  people  whom  John  had  pre- 
pared were  serving  Him  in  His  Kingdom.  We  find, 
even,  such  particulars  in  operation  concerning  the 
kingdom  and  the  Church,  as  the  laws  of  Church 
discipline,  for  private  difficulties. — Read  Matt.  18  : 
15-20. 

OBJECTION. 

Before  proceeding  farther,  an  objection,  from  Matt. 
16:18,  had  as  Avell  be  answered.  The  Campbellite  ob- 
jects that  Jesus   said:    "I  ^v^U''' — n  the   future — 


180 


ORIGIN  OF  THE 


"build  my  Church."  In  reply,  1st,  to  make  this 
mean  build,  in  the  sense  of  found  or  organize  a 
Church,  would  make  it  contradict  the  overwhelming 
testimony,  that  it  and  the  kingdom  were  in  existence 
when  those  words  were  spoken,  2nd.  Were  it  ad- 
mitted that  "will  build"  means  to  found  and  organize 
a  Church,  it  would  not,  therefrom,  follow  that  this 
would  not  be  done  before  the  day  of  Penteco.st.  For 
about  October,  following  the  June,  Avhen  this  was 
spoken,  we  find  the  Church  in  existence,  with  govern- 
ment for  settling  private  difficulties.  Compare  G.  W. 
Clarke's  liar.  pp.  271,  272,  273.  Tims,  we  can 
admit  that  it  means  to  found  the  Church,  and  then  it 
affords  the  Campbcllite  position,  that  the  Church  was 
organized  on  the  day  of  Pentecost,  neither  favor  nor 
pit}'.  3d.  But  it  is  to  be  understood  in  the  sense  of 
adding  to  and  establishing.  Oilcodomeso  {oiyf^ouotir^ato) 
rendered  "  I  will  build;"  is  first  person,  singular,  fu- 
ture indicative,  active  voice,  oi  oikodonieo  (ocyoooriicu) 
Defining  it  in  the  sense  of  build  from  the  foundation, 
the  following  Lexicons  also  define  it — Bagster's  :  "To 
embellish,  and  amplify  a  building  .  .  .  establish  .  .  . 
to  make  spiritual  advancement,  to  be  edified.' 
Greenfield's:  "To  build  up  .  .  .  establish,  Matt. lG-1 8 
.  .  .  to  add  to,  augment,  cause  to  increase."  Eobin- 
son's:  "To  build  up,  to  establish,  to  confirm,  spoken 
of  the  Christian  Church  and  its  members,  who  are 
thus  compared  to  a  building,  a  temple  of  God,  erected 
upon  the  only  foundation,  Jesus  Christ,  and  ever  built 


CAMPBELLITE  CHURCH. 


181 


up  progressively  and  unceiisingly,  more  and  more  upon 
the  foundation."  Liddcll  and  Scotts' :  "To  edify." 
The  word  occurs  38  times  iii  the  New  Testament ;  and 
in  Acts  9:31;  1  Cor.  8:1,  10;  10 :23  ;  14  :4,  17  ; 
1  Thess.  5:11  undoubtedly  means  to  add  to  what  is  in 
existence.  Oilcodomee  (ocxodotirj)  which  occurs  18 
times  in  the  New  Testament  for  "building,"  is  often 
used  to  strengthen  or  increase  what  is  built  up.  See 
Rom.  14:19;  15:2;  1  Cor.  14  :  3,  5,  12,  26 ;  2  Cor. 
10:8;  12:19;  13:10;  Eph.  4:12,  IG,  29.  So  Green- 
field's Lex.  interprets  "will  bnild."  Matt,  Henry: 
"The  Church  in  this  Avorld  is  but  in  the  forming." — 
in  1. 

Stler :  "Opposed  to  this  building,  at  this  time  still 
lying  in  the  future,  which  the  promised  (oaooou/jCJio) 
(oiJcodomceso)  from  the  founding  to  the  finishing  is 
ever  being  fulfilled  (for  until  the  descent  of  the  key- 
stone from  heaven,  chap.  21:4)  the  building  is  not  fin- 
ished, Eph.  2:21,  22  ;  1  Pet.  2  :  5— opposed  to  it  the 
prophetic  glan.ce  of  Christ  sees  fierce  assaults  against  it 
and  conflict  with  it,  and  the  house  or  kingdom,  " 
etc.  Words  of  Jesus,  Vol  2.  p.  321.  I  think,  when 
these  exegetes  interpret  build,  to  be  a  promise  of 
Christ  to  edify,  increase,  add  to  His  Church — existing 
when  He  spoke — during  all  the  New  Dispensation, they 
arc  right. 

Having  answered  the  objection  : — 

3.  There  are  stronger  reasons  for  believing  thirt  the 
Church  and  the  kingdom  were  organized,  immediately 


182 


ORIGIN  OF  THE 


after  the  temptation — Matt.  4th — and  at  Bethany  or 
Bethabara — than  for  believing  that  it  was  organized  at 
any  other  time.  These  reasons  are  :  ( 1 )  As  John  had 
prepared  the  way  for  the  King,  by  preparing  a  people, 
we  would,  naturally,  expect  Ilim  to  organize  His  king- 
dom at  the  beginning  of  His  ministry.  (2).  In  John 
1:35-51,  we  read  of  what  looks  very  much  like  Jesus 
gathering  around  Him  His  Church,  (See  Robinson's 
Greek  and  Clarks'  English  Harmonies.)  Ekklesia 
(exx/r/^ma),  means  called  out  —  that  is,  God's 
Church  is  called  out  from  others.  In  Matt.  18  :20, 
Jesus  speaking  of  the  Church,  said:  "Where  two  or 
three  are  gathered  together  [it  is  not  the  middle  voice 
— gathered  themselves  together ;  but  it  is  the  perfect 
passive  participle — {awrj [liuoc)  in  my  name,  there 
am  I  in  the  mid«t  of  them."  See  Eph.  1:18-23; 
where  God  fills  His  Church.  "Those  three  already 
formed  the  Christian  Church." — Dr.  Smith's  N.  T. 
Hist.,2K  208.  W.  W.  Gardner,  D.  D. :  "And  here 
and  now  in  some  rude  hut  on  the  banks  of  the  Jordan, 
was  Christ's  first  and  model  Church  constituted,  of 
these  three  pious  fishermen,  A. D.  30."  Missiles  of  Truth 
p,  213.  From  this  time,  onward,  Jesus,  with  His  disci- 
ples attended  the  marriage,  at  Cana,  in  Galilee — John 
2:1-11 — ;  next,  visits  Capernaum; — John  2:12 — 
next,  attends  the  passover  and  drives  the  traders  from 
the  temple. — John  2  :13-35;  next,  i?  visited  by  Nico- 
demus — John  3:1-21;  next,  leaves  Jerusalem,  re- 
mains in  Judea,  exercising  his  ministry  and  making 


ca:mpbellite  church. 


183 


disciples — John  3  :22-24 — next,  departs  into  Galilee — 
Matt.  4:12;  Mark  1  :14 ;  Luke  4  :14 ;  John  4:1-4;  on 
his  arrival  there  enters  upon  His  public  ministry — 
Matt.  4:17;  Mark  1 :14,15  ;  Luke  4  : 14,  15  ;  John  4 : 
43-4G — See  the  Harmonies  of  Robinson  and  G.  TT. 
Clarke.  Bishop  Pearce  thinks  this  arrival  in  Galileet 
was  about  one  year  after  His  baptism.  We  are  not  to 
understand  that  Jesus"had  not  been  preaching,  since 
organizing  His  Church  ;  but,  that,  hitherto,  His  preach- 
ing had  not  been  so  public  and  constant  as  now." — 
Matt.  Henry,  on  Matt.  4:17.  In  these  disciples  (a) 
accompanying  Him  in  His  ministry,  from  the  first,  (b) 
in  their  baptizing — John  4  :1 — 3. — we  have  farther 
confirmation  that  they  constituted  the  Church  and  the 
kingdom,  at  its  beginning.  How  many  other  disciples 
had  united  with  the  new  Chiu-ch  the  record  docs  not 
inform  us;  but,  probably  several  others.  Speaking  of 
John  1:45,40,  Tholuck  says:  "Philip  who  had 
now  attached  himself  to  the  little  society.'"  "This 
first  gathering.''''  (Mj^  italics.)  John  Calvin  speaks  of 
verse  51,  as  designating  "something  permanent  in  his 
kingdom — quod  semper  e.vfare  dehehat  in  ejus,  regno 
.  .  .  For  the  kingdom  of  God  .  .  .  has  been  in 
Christ  tndi/  opened-regnum  Dei,  vere  in  Christo  fuit.''' 
in  Tholuck,  on  John  1-52. 

Reuss  :  "The  kingdom  of  God  which  Jesus  wished 
to  realize  began  with  his  personal  appearance  on  the 

tThis  was  His  second  visit  to  Galilee  after  His  baptism. — John 
2:1. 


184 


ORIGIN  OF  THE 


world's  theatre;  his  advent,  and  the  advent  of  the 
kingdom  are  one  and  the  same  thing." — Hist,  de  la 
Theol.  Chr.l.  190-~quotedhy  Dr.  Hovey,in  Smith's 
Bib.  Die,  vol.  2,  p.  1442. 

Stler,  speaking  of  tlie  period  when  Jesus  began  His 
more  active  ministry  in  Galilee. — Matt.  4:23 — says: 
"  The  Lord  first  preaches  the  Gospel  of  the  kingdom 
by  proclaiming  its  actual  existence.'' — Words  of  Jesus, 
vol.  1,  p.  48.  But,  if  it  was  not  organized,  at  the 
time,  mentioned  in  John  1 : 35-51,  when  was  it  organ- 
ized? On  the  next  page  Stier  remarks  :  •'  Now  begins 
the  last  speaking  of  God  by  His  Son  (Heb.  1:2)  the 
Gospel,  which  henceforth  is  to  be  preached  in  all 
•the  world  till  the  end  cometh." — Matt.  24  :14. 

That  there  is  no  other  period  that  has  as  probable  a 
date  for  the  setting  up  of  the  kingdom,  as  the  one  first 
pointed  out,  I  am  fully  satisfied.  With  not  near  the 
certainty  can  the  time  and  the,  place  of  the  giving  of 
the  Sermon  on  the  Mount, f  or  the  time  of  the  birth  of 
Christ  be  established.  I  make  this  statement,  because, 
with  their  usual  candor  (?)  and  logic  (?)  Campbellites 
are  prone  to  infer  that  the  kingdom  and  the  Church 
were  set  up  on  the  d;iy  of  Pentecost,  simjily  because  it 
is  not  possible  to  demonstrate,  beyond  cavil,  the  very 

t  Thus,  Pearson  and  ITnt?,  place  the  birth  of  Christ  B.C.I; 
Scaliger,  B.  C.  2 :  Baronius,  Calvisius  and  Paulus,  B.  C,  3;  Lamy, 
Beugel,  Auger,  Wieseler  and  Greswell,  B.  C.  4;  Usher  and  Pe- 
tavius,  B.  C.  5;  and  Ideler  and  Sanclemente.  B.  C.  7.  Greswell, 
G.  W.  Clarke,  Alexander,  Whitby,  Doddridge,  et  ol.  say  that  the 
Sermon  on  the  Mount  is  not  that  of  Luke  G :  on  the  other  hand, 
Tholuck,  Robinson  and  the  majority  of  the  best  and  ablest  har- 
monists say  the  two  discourses  are  identical. 


CAMPBELLITE  CHURCH. 


185 


day  that  thoy  were  set  up  !  As  well  cl  liiii  that  the 
birlh  of  Christ  and  the  Sermon  on  the  IMount  arc  to  1)6 
dated  on  the  day  of  Pentecost,  simply  because  their 
exact  time  cannot  be  proved  beyond  controversy ! 
That  some  Campbellite  has  never  claimed  Christ 
was  born  on  the  day  of  Pentecost,  and  that  He 
then  delivered  the  Sermon  on  the  Mount  is  rather 
strange. 

It  is  well  to  here  remark  that  the  kingdom  and 
the  Church,  at  the  beginning  wei-e  not  complete  or 
fully  developed.  Thus,  the  apostles  (a)  were  not 
made  apostles  until  some  time  after  the  founding  of 
the  kingdom  and  the  Church.— Matt.  10  :1  (b)  The 
Supper  was  not  instituted  and  given  to  the  Church 
until  just  before  His  crucifixion,  (c)  The  institution 
of  the  deaconship  took  place  after  the  day  of  Pente- 
cost, (d)  The  calling  of  the  thirteenth  apostlef  did 
not  take  place  until  about  one  year  after  the  day  of 
Pentecost.  (See,  farther  on,  in  this  Chapter,  on  the 
growth  of  the  Cluirc-h  and  kingdom.)  Of  course,  these 

t  Some  have  denierl  that  !Mattliias  was  an  apostle,  olaimiiis:  tliat 
the  action,  recorded  ia  Acts  1 :2;5-2G  was  premature  and  un- 
authorized. But,  (1)  the  record  says  that  the  Churcli  attributed 
liis  call  to  God,  "  whom  thou  hast  chosen."' — ^Vcts  2  :81.  (2)  Had 
the  action  been  a  mistake,  it  would  have  been  corrected  when  the 
outpouring  of  the  Sjjirit  took  place.  The  correction  of  so  great 
an  error  would  not,  probably,  have  been  left  unrecorded. 
(3)  Verse  2G  tells  us  that  he  "  was  [numherpd  o'v^xazziln/ipiadrj 
llesychius.  Bagster,  Ei)l)inson,  Liddell  and  Scott  and  Hackett 
agree  means  to  reckon. — that  is,  aft rr ward  reckoned]  with 
the  eleven  apostles."  (4)  llarly  tradition  would  not  have 
it,  had  he  not  been  an  apostle,  that  he  iireached  tite  gos- 
pel and  suffered  martyrdom  in  Ethiopia  or  Cappadocia; 
nor  could    there    have   been    aa  Apocryphal  gospel  under 


186  ORIGIN  OF  THE. 


additions  to  the  kingdom  and  the  Church,  no  more 
prove  tliat,  before  tliey  were  added,  the  Church  and 
the  kingdom  did  not  exist,  than  did  additions  to  the 
Armenian  Government  prove  it  non-existent  until  they 
were  added.  The  additions  prove  the  previous  exist- 
ence of  the  kingdom  and  the  Church,  as  3'ou  cannot 
add  to  or  complete  what  has  no  existence.  Thus,  the 
notion  that  there  was  no  Church  before  the  day  of 
Pentecost,  involves  the  absurdity  of  baptism  and  the 
Supper  being  given  to  initiate  into,  and  feed  when  in 
there,  members  into  the  Church,  before  there  was  a 
Church. 

4.  Church  meetings.  Church  officers,  Church  govern- 
ment. Church  ordinances  before  the  day  of  Pentecost. 

From  the  time  of  the  organization  of  His  Church, 
Jesus  took  His  disciples  with  Him,  to  train  them,  etc., 
during  about  the  first  year  of  His  ministry.  No 
doubt  that,  during  this  time,  He  taught  them  much 
concerning  the  nature  and  the  laws  of  His  kingdom. 
A  little  over  one  year  after  the  institution  of  the 
kingdom  and  the  Church,  not  long  after  Jesus  went, 

his  name  or  ••  Traditions  of  Matthias."'  These  early  traditions,  etc., 
can  1)1-  aecomited  for  only  upon  the  supposition  that  Matthias 
\\as  universally  recognized,  in  the  early  Church,  as  an  apostle. 
(5)  A.  L'larke,"De^\'ette,  Matt.  Ileury,  Baumgarten,  Guericke.  all 
writers,  I  believe,  of  great  ability  and  research,  recognize  Mat- 
thias as  an  apostle.  (())  As  to  the  objection,f  rom  only  12  being 
mentioned  in  Rev.  21 :14,  as  Guericke  remarks,  only  12  are  there- 
in mentioned,  to  correspond  to  the  12  thrones  mentioned  in  Matt. 
19 :28 :  Luke  22 :30.  Paul  was  not  chosen  in  the  place  of  Judas, 
or  as  one  of  the  original  apostles.  l)ut  as  the  one, 'born  out  of  due 
time.' — 1  Cor.  15:8 — and,  especially,  and  pre-eminently,  as  the 
"  apostle  to  the  Gentiles." — Rom.  11 :13. 


CAIIPBELLITE  CHURCH 


187 


the  second  time,  into  Galilee,  and  as  soon  as  they  were 
prepared  to  receive  it,  He  gave  to  His  Church  its  gi-and 
Magna  Charta,  for  all  time  —  the  Sermon  on  the 
Mount,  in  Matt,  the  5th,  6th  and  7th  chapters. 

Matt.  5  :1 — "  And  seeing  the  multitudes,  he  went 
up  into  the  mountain  :"  (1)  We  have  seen  that  about 
one  year  before  this  sermon  was  given,  the  Church  was 
organized.  (2)  Matt.  4  :23,  24  is  conclusive  evidence 
that  the  Church  is  now  in  existence  ;  for  Jesus  cast  out 
demons,  and  Luke  tells  us  that  Jesus  said:  "  If  I  by 
the  finger  of  God  cast  out  devils  then  " — already 
here — "  the  kingdom  of  God  come  upon  you." — Luke 
11 :21.  (3.)  Yerse  one  implies  that  the  disciples  were 
the  Church.  Alford :  "The  disciples  in  the  wider 
sense,  including  those  of  the  Apostles  already  called, 
and  all  who  had,  either  for  a  longer  or  a  shorter  time, 
attached  themselves  to  Him  as  hearers,  .  .  .  The  dis- 
course was  spoken  directly  to  the  disciples,''  etc. 
(My  italics.)  (4)  They  are  called  the  Church — "  the 
light  of  the  world." — Matt.  5  :14.  Notice  : — not  lights 
of  the  world,  as  it  would  be,  had  they  been  spoken  to 
as  isolated,  individually  or  unorganized;  but  light,  that 
is,  one  light.  They  are  the  light,  because,  as  the 
Church,  they  reflect  "  the  true  Light  which  lighteth 
every  man  that  cometh  into  the  Avorld." — John  1  :9. 
The  Churches  are  "the  .  .  .  golden  candlesticks." — 
Eev.  1:20.  Asa  candlestick  is  put  "  on  the  stand." 
— ^latt.  5  :15 — so  is  the  Church  set  before  the  world. 
V.  16.    (5)  They  are  culled  a  "city."    Webster  de- 


188 


ORIGIN  OF  THE 


fines  a  "  city  :"  "  The  citizens  united  in  a  communitij. 
...  A  corporate  town,  governed  by  a  mayor  and 
alderman."  (]My  italirs.)  The  word  rendered  city — 
polis — {ixoXc::.)  Liddell  and  Scott's  Lex: — "The 
state  ...  a  free  state,  a  ropulilic  .  .  .  state  affairs, 
government  ...  a  state  or  commonwealth  as  such,  a 
town,  a  village."  Politees  (7ro^./r;yc)  citizen,  ^w?(;7pt;o, 
{^KoXneuco^  to  be  a  citizen,  politeunia  (^-olcTfJim  )  the  ad- 
ministration of  a  commonwealth,  a  community,  com- 
monwealth, politeia  (TroXiziia)  are  of  the  same  family 
an  polis,  here  rendered  city.  They,  clearly,  mean  an 
organization,  community.  They  can  never  nican  a 
mob,  or  an  unorganized  number  of  individuals.  The 
multitudes,  of  v.  1,  could  not  have  been  called  any 
kind  of  a  city.  As  a  city,  a  citizen,  etc.  can  mean  only 
organization  Jesus  designated  His  disciples,  the 
kingdom,  the  Church.  (6)  Hence,  in  verse  3,  He  told 
them,  that  as  citizens,  they  owned  the  kingdom  ;  and, 
in  V.  9,  He  told  them,  that  as  citizens,  composing  the 
kingdom,  the  hatred  to  it  would  fall  upon  them.  (7) 
Tholuck  well  says:  "  Now  Christ,  in  full  conscious- 
ness, of  His  Messiahship,  declares  that  the  kingdom  of 
God,  which  men  expected  should  come  with  Him,  was 
really  pire sent. — Ser.  on  the  Mount,  p.  73. 

The  Sermon  on  the  Mount  was  so  appropriate  to 
only  the  Church  and  the  kingdom  that  Tholuck  ob- 
serves: "The  object  of  our  Lord,"  in  that  sermon, 
"  was  to  exhibit  Himself  as  the  Fulfiller  of  the  law, 
and  to  enunciate  the  Magna  Charfa  of  the  neio  king- 


CAMPBELLITE  CHURCH. 


189 


dom! — Idem,  J).  14.  Alford  ;  "  The  Divine  Prophet 
oiiens  His  mouth  in  ?ct  discourse,  and  gives  forth  the 
charter  law  of  His  Kingdom  of  Heaven." — How  to 
Study  the  New  Test.,  vol.  l,p.  59.  On  Matt.  G  :33, 
Stier  remarks:  He  "assures  us  of  the  descent  of 
heaven  to  earth  in  that  kingdom,  which  is  already/ 
(•07ne,  and  is  open  to  violent  entr.ince." — Words  of 
JesKS,  vol.  1,  p.  264.  On  pp.  310,  318,  Stier  calls  the 
Sermon  on  the  Mount,  "  the  sermon  for  the  Church," 
"  the  sermon  to  the  Church,"  as  distinguished  from 
"  the  mass  of  the  people,"  called  the  multitudes.  Tho- 
luck  says  :  **Thi&  has  been  acknowledged  in  recent  times 
as  the  purpose  of  the  Sermon  on  the  Mount  by  men  of 
all  parties, — by  Neander  and  b}'  Baur,  b}'  Delitzsch 
and  ;Meyer,  by  Ebrard,  and  by  Koestlin  and  Ewald." 
— Set',  on  the  Mount,  p.  15.  Tholuck  divides  ]Matt. 
5:3-16  into  "  Conditions  of  membership  in  the  king- 
dom."— p.  17. t  So  clearly  does  the  Sermon  on  the 
Mount  speak  of  the  kingdom  and  the  Church,  as  exist- 
ing, when  it  Avas  spoken,  that  some  great  scholars, 
overlooking  the  force  of  John  1 : 35-51,  the  probability 
of  the  kingdom  and  the  Church  beginning  with  the 
ministry  of  Jesus,  and  the  gospel  history,  from  John 
1  : 34-51,  to  Matt.  5,  have  concluded  that  the  Church 
was  instituted  at  the  calling  of  the  disciples  out  from 
tlie  mulitude,  to  deliver  to  them  their  Magna  Charfa. 
Thus  T.  D.  Woolsey,  D.  D.,  ex-President  of  Yale 

t  These  ^reat  scholars  had  not  learned  to  sit  at  the  feet  of  A. 
Campbell,  instead  of  at  the  feet  of  Jesus. 


190 


ORIGIN  OF  THE 


-Gollege,  says:  "The  night,  it  would  appear,  was 
spent  in  prayer.  The  ensuing  morning  He  organized 
His  Church,  by  appointing  the  twelve  apostles,  and 
perhaps  delivered  the  Sermon  on  the  Mount  during 
the  same  day." — Religion  of  the  Present  ayid  of 
the  Future,  p.  42. 

Geike  :  "  The  choice  of  the  twelve  apostles  and  tiae 
Sermon  on  the  Mount  makes  a  turning  point  in  the 
public  life  of  Jesus.  A  crisis  in  the  development  of 
His  work  had  arrived.  He  had,  till  now,  taken  no 
steps  towards  a  formal  and  open  separation  from 
Judaism,  but  bad  contented  Himself  with  gathering 
converts,  whom  He  left  to  follow  the  new  life  He 
taught,  without  any  organization  or  a  distinct  commun- 
ion. .  .  .  The  choice  of  the  twelve  and  the  Sermon 
on  the  Mount  were  the  final  and  distinct  proclamation 
of  His  new  position.  The  apostles  must  have  seemed, 
to  a  Jew,  the  twelve  patriarchs  of  a  new  spiritual  Israel, 
to  be  substituted  for  the  Old,  the  heads  of  the  new 
tribes  to  be  gathered  by  their  teaching,  as  the  future 
people  of  God.  The  old  skins  had  pi'oved  unfit  for 
the  new  wine  ;  henceforth  new  skins  must  be  provided  : 
new  forms  for  a  new  faith.  The  society  thus  organ- 
ized needed  a  promulgation  of  the  laws  under  which  it 
was  to  live,  and  this  it  received  in  the  Sermon  on  the 
Mount."  This  new  Church  and  kingdom  Geike  calls 
"the  Christian  republic  in  the  relation  of  its  citizens 
to  each  other,  a  kingdom  in  their  relations  to  Jesus." 
—Life  of  Christ,  2)p,  418,  419. 


CAMPBELLITE  CHURCH. 


191 


Oil  p.  523: — "The  very  foundation  of  the  new 
society  was  in  itself  a  breaking  away  from  the  estab- 
lit?hed  theocracy."  On  p.  527  :  "The  new  kingdom 
was  in  the  heart ;  in  the  loving  sonship  of  the  Father 
in  heaven  and  all  outward  observances  had  value 
only  as  expressions  of  their  tender  relationship." 
These  eloquent  words,  nearly  all,  well  apply  to  the 
time  I  have  pointed  out,  when  the  Church  was  institu- 
ted. 

Sec.  III.  Church  Meetings.  This  calling  aside 
the  Church,  and  giving  them  their  JSIagua  Charfa,  is 
the(l)  tirst  recorded  Church  meeting  of  the  little 
band,  t  Just  before  this  meeting  Jesus  spent  the 
night  in  prayer  and  called  His  twelve  Apostles.  In 
the  meeting  He  ordained  them,  gave  them  their  com- 
mission and  charge,  and  sent  them  into  their  works. — 
Robinson's  Greek  Harmony;  Matt.  10:2-4;  Mark 
3:13-19;  Luke  6:12-19.  As  the  Church  was  now 
prepared  to  receive  its  Magna  Charta,  "The  choice 
of  the  twelve,  by  our  Lord,  as  His  ministers  and 
witnesses,  furnished  an  appropriate  occasion  for 
this  public  declaration,  resi)ecting  the  spiritual  nature 
cf  His  kingdom  and  the  life  and  character  required  of 

tA  Church  meeting  is  a  meeting  of  the  members  of  he  rhurcli, 
for  either  worship,  instruction  only,  or  for  "busiiie>s."  or  for 
both  together.  Some  of  the  best  Churches  never  have  -  separate 
business  meetings,"  but  transact  their  business  in  the  prayer 
meetings  An  excellent  plan.  The  Church  meetings,  in  the  gos- 
pels, combined  preaching,  prayer,  business 


192 


OKIGIN  OF  THE 


those  who  would  become  His  true  followers." — Robin- 
son's Greek  Har,  192. 

Dr.  Smith:  "  In  this  assembly  on  the  shores  of  the 
hike  of  Galilee  we  see  at  length  all  the  elements  of  a 
visible  Church  of  Christ  separated  from  the  world ; 
and  now  He  proceeds  to  provide  the  teachers  who  Avere 
to  guide  thcin  and  the  doctrines  which  they  were  to 
teach  and  the  people  to  receive." — iV.  T.  Hist.,  pj). 
255,  256. 

This  was  the  next  year  after  the  Church  was  insti- 
tuted. The  (2)  next  especially  important  meeting, which 
is  on  record,  is  recorded  in  Matt.  9:35-38;  10:1:1-5; 
11:1;  Mark  (')  :G-13  ;  Luke  d  Robinson' s  Greek 

Har.,  I)  64.  This  was  His  "third  circuit  in  Galilee." 
This  was  some  time — perhaps  a  year — after  the  twelve 
were  made  apostles. — Robinson's  and  Claries  Har- 
monies. At  this  meeting,  Jesus  gave  the  apostles 
power  over  demons,  diseases  and  commissioned  them  to 
preach  the  gospel,  and  sent  them  forth  without  His 
company. 

The  (3)  next  Church  meeting  recorded  occurred 
when  the  twelve  returned  and  reported  to  Him. — 
Mark  (5 : 30-44  ;  Matt.  14:1  3-21  ;  Luke  9  : 10-1 7  ;  John 
6:1-14.  Doubtless  a  very  important  meeting.  The 
(4)  next  recorded  Church  meeting  is  on  the  occasion 
when  Christ  gave  them  the  especial  sermon,  to  guard 
them  against  the  influence  of  the  Pharisees. — Matt.  16  : 
4-12 ;  Mark  8  :13-21.  The  (5)  next  recorded  meeting 
was  Avhen  they  especially  professed  their  clear  insight 


CAMPBELLTE  CHURCH. 


193 


into  the  character  of  the  Redeemer ;  and,  when  He 
told  them  that  the  gates  of  hades  should  not  prevail 
against  the  new  kingdom  and  the  new  Church. — Matt. 
16  :13-20  ;  Mark  8  :27-30  ;  Luke  9  :18-21.  One  of  the- 
most  important  meetings  in  the  history  of  tlie  Church. 
This  is  the  first  time  it  is  recorded  that  the  little  band 
had  the  term,  ekklesia  (^exxlr^aia)  Church,  applied  to 
them.  The  (6)  next  Church  meetinji;  was  for  teaching 
them  the  great  principles  of  solf-dcnial,  the  worth  of 
the  soul.  His  coming  in  glory  and  the  increased  power 
of  the  kingdom.— Matt.  Ki  :21-28  ;  Mark  8  :31  ;  9  :1  ; 
Luke  9  : 2 2-2 7.  The  (7)  next  Church  meeting  was 
immediately  following  the  previous  one,  called  to 
especially  reveal  to  them  His  death  and  resurrection. — 
Matt.  7:13;  Mark  9:2-13;  Luke  9:28-36.  At  this 
meeting  of  the  disciples  were  Peter,  James  and  John  ; 
of  the  unseen  world  were  present  "  Moses  and  Elias." 
Only  Peter,  James  and  John  were  there,  because  they 
only  were  sufficiently  spiritually  minded  for  that  meet- 
ing. As  it  often  is  now  with  our  Church  meetings, 
they  were  the  "chosen"  of  the  "called."  Matt. 
20  :16;  (Matt.  18  :19,  20.)  The  (8)  next  Church  meet- 
ing was  called  to  again  reveal  and  to  more  deeply  im- 
press the  teaching  of  the  last  meeting. — Matt.  1 7  :2: 23 ; 
Mark  9  : 30-32  ;  Luke  9  :43-45.  To  clearly  receive  the 
doctrine  of  His  crucifixion  was  most  difficult  for  these 
disciples.  The  (9)  next  Church  meeting  was  for 
teaching  them  the  much  needed  lesson,  that  Christianity 
does  not  abrogate  the  claims  of  human  government. — 


194 


ORIGIN  OF  THE 


Matt.  17  :24-27  ;  Mark  9  :33.  The  ^^10)  next  Church 
meeting  was  to  teach  them  the  much  needed  lessons  of 
humility,  to  caution  them  against  casting  stumbling- 
blocks  in  the  way  of  converted  young  children. f  At 
this  meeting  He  revealed  to  them  a  very  important 
principle  and  law  of  Church  government,  namely,  that 
with  the  Church  is  all  Church  government,  and  how 
this  government  is  to  settle  personal  difficulties. — 
Matt.  18:1-14;  18:15-20;  Mark  9:33-50;  Luke  9: 
46-50.  At  this  meeting  He,  also,  taught  them  that 
there  is  no  limit  to  personal  forgiveness.  I  say  per- 
sonal forgiveness,  because  this  is  often  perverted  into 
keeping  bad  men  in  the  Church,  who,  by  "  whining 
confessions,"  continue  in  the  Church  while  persisting 
in  their  sin.  It  refers  to  only  personal  matters.  The 
(11)  next  Church  meeting  was  to  send  forth  "the 
Seventy"  to  preach,  cast  out  demons  and  heal  the 
sick.— Luke  10  : 1-1 6.  The  (12)  next  Church  meeting 
was  to  hear  the  report  which  the  Seventy  made,  on 
their  return.— Luke  10  :17-24.  The  (13)  next  Church 
meetuig  was  to  teach  the  disciples  how  to  pray. — 
Luke  11 :13. 

I  cannot  notice  all  the  recorded  Church  meetings, 
which  were  held  l)efore  the  day  of  Pentecost,  but  pass 
to  notice  the  most  important  ones,  iu  the  latter  part  of 
Christ's  history  on  earth. 

The  (14)  next  one,  which  I  notice,  is  the  one  in  which 
Jesus  instituted  the  Supper,  and  committed  it  to  His 

t  A  lesson,  in  our  times,  sadly  needed. 


CASrPBELLITE  CHURCH. 


195 


Church.— Matt.  26  :26-29  ;  Mark  14  :22-25  :  Luke  22  ^ 
19,20;  1  Cor.  11 :23-2(),  and  quotes:  "  In  the  midst 
of  the  Church  will  I  sing  praise." — Hcb.  2:12.  Ben- 
gel,  Adam  Clarke,  Matt.  Heurj — all  commentators — I 
believe,  refer  this  to  Christ.  ]\Iatt.  Henry  also  says  : 
"  In  this  Psalm  it  was  foretold  that  Christ  should 
have  a  Church,  a  congregation  in  the  world.  To  these 
He  would  declare  His  Father's  name." — In  loco.  As  G. 
"W.  Clarke  comments:  "This  is  the  only  recorded  in- 
stance of  singing  by  Jesus  Christ  and  His  disciples  " 
—On  Matt.  26  :30.  It  is  therefore,  from  David's  and 
Paul's  words,  certain  that  Jesus  and  His  disciples, 
here,  partook  of  the  Supper  and  sung  in  the 
Church. 

Previous  to  this,  baptism  was  the  only  ordinance 
which  the  Church  possessed.  It  initiated  regenerate 
persons  into  the  Church.  But,  now,  as  they  are  to 
soon  more  clearly  understand  the  Cross  of  Christ,  the 
Supper  is  given,  to  teach  them  that  the}'  live  by  re- 
peatedly^ eating  the  Bread  of  life  ;  Judas,  having  gone 
out,  between  the  Passover  and  the  Holy  Supper. — 
John  13  :27-30 — at  this  meeting  Jesus  delivered  to  His 
Church  the  14th,  the  15th,  the  16th  of  John,  and 
uttered  the  17th  Chapter  as  His  parting  prayer  for 
them. 

The  (15)  next  Church  meeting  was  on  the  evening 
next  after  His  insurrection. — Mark  16  :14  ;  Luke  24  : 
36-49  ;  John  20  : 19-25  ;  1  Cor.  15  :5.  At  Ihis  meeting 
were  present  only  ten  of  the  apostles — Thomas  being 


196 


OKIGIN  OF  THE 


^bsent.t  At  this  meeting  He  revived  the  faith  and  the 
hope  of  His  Church.  The  (1<3)  next  Church  meeting 
was  on  the  next  Sabbath,  or  first  day  evening. — John 
20  ;26-29.  At  this  meeting  Thomas  was  present  and 
was  revived.  The  (17)  next  Church  meeting  was  at 
the  sea  of  Gahlee,  for  the  purpose  of  restoring  Peter 
to  His  apostleship  and  the  confidence  of  all  his  breth- 
ren.—Matt.  28:16;  John  21:1:23.  The  (18)  next 
meeting  was  on  a  mountain,  in  Galilee,  at  which 
there  were  500  Church  members  present.  That 
meeting  was  to  enlarge  their  commission,  from  the 
Jews  to  "  all  the  world."  —  (Compare  Matt.  10:5,  6  ; 
28  :19  ;  Mark  16  :15,  16  ;  )  Matt.  28  : 16-^0  ;  Mark  16  : 
15-18;  1  Cor.  15:6.  (G.  W.  Clarke's  Harmony.) 
Jerusalem  was  probably  the  location  of  the  Church  if 
it  then  had  any  location.  But  the  Church  was  made 
up  of  disciples  from  Judea,  Galilee,  and  may  be,  of 
Samaria.  "  This  meeting  was,  by  special  appointment 
of  our  Lord  Himself,  in  a  country  where  He  had 
labored  the  most  and  had  the  most  disciples,  and 
where  so  large  a  number  of  them  could  be  most  easily 
gathered.  ...  It  is  also  reasonable  to  suppose  that 
the  message  from  the  angels,  regarding  the  appearance 
in  Galilee,  (Matt.  28:7;  Mark  16:7,)  was  regarded  as 
applying  to  the  whole  discipleship,  and  had  led  the 

t  Paul  speaks  of  the  apostles  by  the  usual  appellation  of  the 
twelve,  1  Cor.  15  :5 :  Matthew,  Mark  and  Lnke  here  speak  of  them 
as  the  eleven.  Yet,  on  this  particular  occasion,  only  ten  were 
present.    See  John  20 :24." — liobinson^s  Greek  liar. p.  233. 


CAMPBELLITE  CHURCH. 


197 


brethren,  generally,  to  go  to  Galilee,  and.  await  the 
public  manifestation  of  their  Lord.  ...  It  was  fitting, 
also,  that  the  great  and  last  commission  should  be  thus 
publicly  given.  This  is  the  view  of  the  best  recent 
commentators  and  the  majority  of  harmonists." — 
G.  W.  Clarice  s  Har.  p.  319. 

(19)  "While  He  may  have  met  the  Church  between  the 
time  when  He  enlarged  the  commission  and  the  time  of 
His  ascension,  the  last  time,  He  is  clearly  recorded  to 
have  met  them,  was  when  at  Bethany  or  Olivet 
(Bethany  being  situated  on  the  eastern  slope  of  the 
Mount  of  Olives,  Luke  uses  Bethany  and  the  Mount  of 
Olives,  interch:ingcal)ly,)  whence  He  ascended.  At 
this  meeting.  He  appointed  the  ten  day's  prayer  meet- 
ing of  the  Church,  Avhich  was,  consequently,  followed 
by  the  outpouring  of  the  Spirit,  on  the  day  of  Pente- 
cost.—Luke  24  :49-53  ;  Acts  1  :4-14. 

Of  the  many  Church  meetings  between  the  organi- 
zation of  the  Church  and  the  ascension,  I  have  now  no- 
ticed nineteen.  We  have  seen  that  there  were  meetings 
for  preaching  to  only  the  Church,  for  prayer,  for 
business,  such  as  appointing  Church  officers,  insti- 
tuting  the  Holy  Supper,  giving  the  commission  to 
preach  and  enlarging  that  commission,  so  that  it  is 
world  wide.t 

t  Let  it  not  be  overlooked  that  it  is  not  necessary  to  know  the 
exact  date  of  the  organization  of  the  Church  and  the  kingdom, 
or  to  discover  a  Church  meeting  before  the  day  of  Pentecost,  to 
overthrow  the  Campbellite  notion  of  "  no  gospel,  no  C  hurch,  no 
kingdom  before  the  day  of  Pentecost."  To  overthrow  the  Camp- 


198 


ORIGIN  OF  THE 


Sec.  VIII.  Hie  different  comings  of  the  kingdom 
with  explanation  of  the  Scriptures  over  which  Camp- 
bellites  stumble. 

There  are  three  classes  of  Scriptures,  one  of  which 
speaks  of  the  kingdom,  as  existing  before  the  day  of 
Pentecost,  one  of  which  speaks  of  it,  as  coming  on  the 
day  of  Pentecost,  the  other  of  which  speaks  of  the 
kingdom,  as  coming  when  Jesus  returns  the  second 
time.  The  first  of  these  three  classes,  we  have  noticed. 
That  class  of  Scriptures,  as  we  have  seen,  most  clearly 
speaks  of  the  kingdom  as  having  already  come,  in  the 
sense  of  having  been  "  set  up,"  organized  or  insti- 
tuted.—Dan.  2:44;  Matt.  11:28;  12:28;  16:19;  23: 
13;  21:31;  Mark  12  :34  ;  Luke  16  :16  :  17:20,  21; 
Matt.  18:17.  In  the  Bil)le  there  is  no  intimation  of 
another  kingdom  to  succeed  this  one ;  but  the  very 
contrary  is  stated — that  it  is  "  an  everlasting  king- 
dom "  and  that  "  it  shall  stand  forever." — Dan.  7  :27; 
2  :44.  We  are,  therefore,  certain  that  the  Scriptures 
which  speak  of  the  kingdom  as  to  come,  on  the  day  of 
Pentecost,  and  at  the  second  coming,  do  not  speak  of 
its  coming  in  the  same  sense  in  which  they  speak  of  it 

bellite  notion,  all  that  was  necessary,  was  to  show  that  God's 
own  word  says  that  the  gospel  w;is  preached  and  that  there  were  a 
kingdom  and  a  Churi'li  iu  pxislcticc  l)efore  the  day  of  Pentecost. 
In  Sections  3, 4  and  of  this  (  iKipli  r.  I  have  met  this  necessity 
with  irresistible  evideiu-c — save  lo  those  wlio  "  have  closed  their 
eyes"  to  the  truth.  Yet,  so  clearly  hjnc  I  ])rov('d  tlie  date  of 
the  organization  of  the  Church  and  traced  it-  incctin^s  liefoie  the 
day  of  Pentecost,  that  it  writes  over  t'aiuphi  llisin  Hi'lshazzar  s 
doom:  "Thou  art  weighed  in  the  balances  and  art  found 
wanting." 


CAMPBELLITE  CHURCH. 


199 


as  having  previously  come.  The  Scriptures  cannot  con- 
tradict themselves.  The  following  are  the  Scriptures 
which  the  Campbellites  pervert,  to  prove  their  notion 
of  "no  gospel,  no  kingdom,  no  Church  before  the 
day  of  Pentecost."— Mark  9:1;  15:43;  Luke  23:51; 
John  7  :39. 

The  following  are  some  of  the  Scriptures  which  are 
used,  by  others,  to  prove  th:it  there  has  been  no  king- 
dom set  up  and  that  there  will  be  no  kingdom  set  up 
till  Jesus'  second  coming  :— Matt.  C  :10  ;  Matt.  19  :28  ; 
25:34;  1  Cor.  15:50:  2  Tim.  4:1  ;  Rev.  12:10;  20:4. 
According  to  their  method  of  testing  the  Scriptures, 
the  Campbellites  take  the  few  passages,  of  the  second 
class,  and  Avith  their  Campbellite  "pestle"  "bray" 
them  in  the  Campbellite  "mortar."  (Prov.- 27  :22. ) 
Though,  in  debates,  I  have  often  presented  the  other 
Scriptures  to  the  Campbellites  to  harmonize  with  their 
notions,  and  have  read — tiguratively  speaking — cart 
loads  of  their  books  and  have  heard  them  preach  ad 
infinitum,  I  cannot  remember  an  instance  of  a  Camp- 
bellite attempting  to  harmonize  the  few  Scriptures 
which  they  quote  with  the  two  other  classes.  The 
fool  proved  by  the  Bible  that  there  "  is  no  God,"  by 
leaving  out  "  the  fool  hath  said."  (Psa.  14  :1.)  By 
leaving  out  the  Scriptures,  which  tell  us  the  kingdom 
was  in  existence  before  the  day  of  Pentecott,  and  that 
it  is  to  come  at  the  Second  Advent,  Campbellites,  to 
prove  their  notion,  that  there  was  no  kingdom  before 
the  day  of  Pentecost,  employ  the  same  method. 


200 


ORIGIN  OF  THE 


I  now  call  your  atteutiou  to  the  meaning  and  the 
harmony  between  the  three  classes  of  Scriptures,  re- 
ferred to,  which  speak  of  the  coming  of  the  kingdom. 
1.  We  have  seen  that  the  first  class  can  be  understood 
in  no  other  sense  than  that  the  kingdom  was  set  up, 
during  the  personal  or  earthly  ministry  of  Jesus.  2. 
The  meaning  of  the  second  class,  John  7  :39  is  a  parallel 
to  John  16  :8-ll  ;  Matt.3  : 11  ;  Joel  2 : 28-32,  et  al.  These 
Scriptures  speak  of  the  "baptism  of  the  Spirit,"  of 
His  inspvH7ig  the  servants  of  God,  of  His  miracu- 
lous power,  and,  also,  of  His  inspiring,  exclu- 
sively of  the  miraculous  power.  His  people  with 
greater  spirituality  and  power  than  was  tiie  char- 
acteristic of  the  Old  Testament  age.  But,  were 
we  to  adopt  the  Campbellite  method,  we  would  make 
them  contradict  numerous  other  Scriptures,  by  teaching 
that  the  Holy  Spirit  was  not  in  the  world,  regene- 
rating, preserving,  etc.,  before  the  day  of  Pentecost. 
See  Gen.  0:3;  Isa.  44:3;  Ezck.  11:19;  18:31;  Psa. 
51:10,  11,  12,  where  it  is  clearly  taught  that  the  Spirit 
was  in  the  world  from  the  earliest  times.  Acts  1  :8 
is  the  key  to  the  Spirit's  purpose  to  come  on  the  day 
of  Pentecost.  He  was  to  give  the  Church  greater 
power  than  it  previously  did  or  could  possess;  and 
was  to  carry  the  arrow  of  conviction  to  the  heart 
with  greater  power  than  had  ever  before  been  known 
— John  16  :8-ll.  In  the  apostles'  lives,  before  Pente- 
cost, contrasted  with  their  lives  after  that :  in  the  power 
with  which  the  word  reached  the  heart,  on  Pentecost, 


CAMPBELLITE  CIIURCII. 


201 


contrasted  with  its  previous  power  ;  in  the  influence  of 
tlie  gospel  before  Pentecost,  conti-asted  Avith  its  influ- 
ence after  Pentecost,  wc  have  the  giving  of  the  Spirit, 
the  coming  of  the  ah'cady  existing  kingdom  clearly  illus- 
trated. On  Pentecost,  weak,  fearing  apostles,  jealous, 
proud,  slow  of  understanding,  slow  of  believing  apos- 
tles, become  strong,  brave,  loving,  humble,  ready  of 
understanding  and  belief.  The  infant  Church  has  be- 
come a  Samson.  Men  whose  hearts  turned  from  the 
gospel  preached  by  Christ  and  Ilis  apostles,  to  crucify 
Him,  now  joyfully  accept  the  blessed  gospel  of  the 
Son  of  God,  By  one  sermon,  by  Peter,  probably 
more  w^ere  saved  than  by  the  three  years'  work  of  John, 
Christ  and  His  apostles.  German  skepticism  admits 
that  something  must  have  occurred  between  the  night 
in  which  Peter  was  scared  into  denymg  his  Master 
with  curses,  and  between  the  time  in  which  he  bravely 
and  faithfully  faced  the  crucifiers,  with  their  hands 
dripping  with  the  blood  of  the  Son  of  God,  and  charged 
their  guilt  upon  them  in  no  smooth  and  sugared  terms. 
— Acts  2:23,  36.  Paulus,  a  German  skeptical  writer, 
says:  "  If  we  take  in,  with  a  historic  glance,  the  ac- 
count of  the  origin  of  Christianity,  from  the  last  even- 
ing of  the  life  of  Jesus  to  the  end  of  the  fifty  days  that 
followed,  it  is  undeniable  that  in  this  brief  interval 
something  of  an  extraordinary  character,  in  inspiring 
their  courage  must  have  occurred  to  have  brought  the 
apostles,  who  timorously  fled  on  that  night,  who  were 
in  the  last  degree  desticute  of  self-reliance  and  help- 


202 


ORIGIN  OF  THE 


less,  to  the  point  at  which  they  stood,  when  exalted 
above  all  fear  of  death  in  the  presence  of  the  judges 
of  the  murdered  Jesus,  judges  exasperated  to  the  last 
degree,  they  exclaimed,  "  we  ought  to  obey  God  rather 
than  men." — Komm.  vol.  3,  p.  867 — in  Tholuclc  on 
John,  p.  40r).  "Something  extraordinary,"  says 
Strauss,  another  German  skej^tical  writer,  "  must  have 
occurred." — Vol.  2,  p.  631,  4th  Ed.  in  Tholuck's 
Com.  on  John,  p.  40h.  This  is  "the  coming  of  the 
kingdom."— Mark  15  :9  ;  9  :1  ;  "  the  kingdom  of  God 
came  toith  power  ;"  the  beginning  of  the  fulfillment  of 
all  those  Scriptures  which  speak  of  the  Holy  Spirit  as 
not  yet  given,  as  to  come,  etc.,  etc.  In  the  Spirit's 
consecrating  God's  people,  converting  sinners  with 
greater  power  and  effectiveness,  than  He  did  under  the 
Old  Disprnsation,  we  have  the  characteristic  of  the 
New  Testament  age. 

3.  The  tueayiing  of  the  third  class  of  Scriptures — 
the  class  which  speaks  of  the  kingdom  as  yet  to  come. 
Were  I  to  adopt  the  Campbellite  method  of  racking 
Holy  Scripture,  I  would,  by  this  class  of  Scriptures 
prove  that  God  has  no  kingdom  and  that  He  will  have 
none  before  the  Second  Advent. — Matt.  6  :10;  19  :23; 
25  :34  ;  1  Cor.  15  :50  ;  2  Tim.  4:1;  Rev.  12  :10  ;  20  :4. 
Inasmuch  as  other  Scriptures  teach  that  the  kingdom 
was  "  set  up,"  while  Jesus  was  on  earth,  we  must  look 
for  the  coming  of  the  kingdom,  as  prophesied  in  these 
Scriptures,  in  a  different  sense  than  the  sense  of,  to 
begin  to  exist.    The  Scriptures  supply  us  with  a  ready 


CAMPBELLITE  CIIURCII. 


203 


interpretation  of  these  passages.  We  have  seen  that 
the  coming  of  the  kingdom  "  with  power,"  on  Pente- 
cost, was  prophesied  as  though  it  were  to  then  begin  to 
exist ;  while,  at  the  same  time,  the  Scriptures  phxinly 
tell  us  that  it  was  in  existence  at  the  time  of  the 
prophecy.  From  this  we  infer  that  there  is  a  develop- 
ment of  the  kingdom.  This  inference  is  confirmed  by 
the  Scripture.  Daniel  prophesied  that  "  it  shall 
break  in  pieces  and  consume  all  these  kingdoms;"  that 
from  a  little  stone  "  it  became  a  great  mountain  and 
filled  the  whole  earth."— Dan.  2:44,35.  Our  Lord 
likened  it  to  a  grain  of  mustard  seed,  "  which  in- 
deed is  less  than  all  seeds  ;  but  when  it  is  grown  it  is 
greater  than  the  herbs,  and  becometh  a  tree,  so  that 
the  birds  of  the  heaven  come  and  lodge  in  the  branches 
thereof;"  to  "  leaven,  which  a  woman  took  and  hid 
n  three  measm-es  of  meal,  till  it  was  all  leavened." — 
Matt.  13  :31-33. 

As  the  kingdom  received  a  new  ^Dower  and  momen- 
tum, on  Pentecost,  so,  when  Jesus  comes  again,  it  will 
receive  yet  greater  power  and  momentum.  Then  Satan 
will  be  bound,  the  righteous  dead  raised,  the  throne  of 
David  restored,  the  Spirit  given,  as  He  was  never 
before  given,  and  the  Jews  converted. 

"  He  shall  judge  thy  i^eople  with  righteousness, 
And  thy  poor  with  judgment, 
He  shall  judge  the  poor  of  thy  people, 
He  shall  save  the  children  of  the  needy, 
And  shall  break  in  pieces  the  oppressor, 
They  shall  fear  thee  while  the  sun  endureth, 
And  so  long  as  the  moon,  throughout  all  generations." 


204 


ORIGIN  OF  THE 


"For  tlie  earth  shall  be  full  of  the  knowledge  of  the 
Lord,  as  the  waters  cover  the  sea." — Psa.  72 : 3-5  ;  Isa. 
11  :9  ;  Eev.  20  :l-5  ;  Rom.  11  :  25-32  ;  Luke  21  :  24  ; 
Isa.  11:10-12  ;  Ezek.  3G  :24-28  ;  Micah  3  : 12  ;  4:1,  2  : 
Isa.  60  ;  Zoch.  8  :20-23  ;  12  :9-l4  ;  Isa.  2  :  2,  3  ;  8:22, 
23  ;  32:13-17;  59:20;  Acts  15  :16,17  ;  Amos  9:11,12. 

This  kingdom,  being  an  everlasting  kingdom,  is  to 
continue  to  develop  until  it  reaches  absolute  perfection. 
Thus,  we  see  tliat  the  kingdom  was  "set  up"  while 
Christ  was  on  earth  ;  tliat  it  receives  such  wonderful 
power  on  Pentecost,  and  then  again,  at  the  return 
of  our  Lord,  that  it  is,  figuratively,  said  to  have  comef 
Objections. 

There  are  four  objections  which  Campbellites  here 
offer,  calling  for  notice. 

1.  The  parable  of  the  pounds  is  used,  by  the  Camp- 
bellites, to  prove  that  there  was  no  kingdom  before 
the  day  of  Pentecost.— Luke  19:11-27.  Their  argu- 
ment is:  The  nobleman  is  Jesus,  who  went  into 
heaven,  for  His  kingdom  and  returned  with  it  on  the 
day  of  Pentecost. — Hay-Lucas  Deb. p.  19. 

My  first  reply  to  this  argument  is,  that  it  throws 
suspicion  upon  the  position  which  it  is  used  to  prove, 
in  that  it  is  a  resort  to  a  parable  as  proof.  Says 
Trench:  "The  parables  may  not  be  first  sources  of 
doctrine.    Doctrines  otherwise  and  already  grounded 

tCampbellites  cannot  take  advantage  of  this  and  repl.y:  "After 
all,  the  kingdom  did  come  on  the  day  of  Pentecost."'  For,  their 
doctrine  is,  not  that  the  kingdom  came  with  new  power,  at  that 
time,  but  that  it  then  came  in  the  sense  of  b' ginning  to  exist. 


CAMPBELLITE  CHURCH.  205 

may  be  illustrated,  or  indeed,  farther  confirmed  by 
them  ;  but  it  is  not  allowable  to  constitute  doctrine, 
first,  by  thoir  aid.  They  may  be  the  outward  orna- 
mental fringe  but  not  the  main  texture  of  the  proof. 
For  from  the  literal  to  the  figurative,  from  the  clearer 
to  the  moi-e  ol)scure,  has  ever  been  recognized  as  the 
law  of  Scripture  interpretation.  This  rule,  however, 
lias  often  been  forgotten  and  controversialists  lool'ing 
around  for  arguments  from  which  to  sustain  sonieweaA; 
position,  one  for  which the}'^  can  find  no  other  support  in 
Scripture,  often  invent  for  themselves  support  in 
these."— T'^■c^/(:■/^  on  Parables,  \).  39. 

Trench  i)r()ceeds  to  show  how  the  Eomanists  and  the 
early  heretics  resorted  to  the  parables  for  support:  — 
"IreufEus  is  continually  compelled  to  vindicate  the  par- 
ables against  them,  and  to  rescue  them  from  the  ex- 
treme abuse  to  which  they  submitted  them  .  .  .  Ter- 
tulliau  has  the  same  conflict  to  maintain.  The  whole 
scheme  of  the  Gnostics  was  a  great  floating  cloud- 
palace,  the  figment  of  their  own  brain, having  no  coun- 
terpart in  the  actual  world  of  realities  .  .  .  They 
found  no  difficulty  ...  in  forcing  the  parables  to  be 
upon  theirf  side." — Idem,  pp.  41,  42.  If  there  were 
any  plaiu"thus  saith  the  Lord,"  to  support  this  Camp- 

tAs  illustrations  of  this  perversion  of  the  parables,  witness  the 
use  of  the  parable  of  the  wicked  husbandmeu,  in  support 
infant  baptism ;  the  parable  of  the  tares,  to  prove  that  wicked 
men  ought  not  to  be  excluded  from  the  Church;  the  i)arable  of 
the  prodigal  son  to  ijrove  that  we  were  born  children  of  God, 
pure,  etc. 


206  ORIGIN  OF  THE 

hollite  position,  they  would  «ot  have  to  make  the  re- 
sort of  the  early  heretics,  Eomanists  and  other  Pedo- 
baptists  their  rock  of  defense. 

Second.  Were  parables  proof,  the  parable  is,  posi- 
tively, the  death  of  the  notion  for  which  it  is  brayed 
into  the  Campbcllite  mortar. 

1.  In  explaining  this  parable,Trench  says  :  "In  the 
great  Roman  Empire, wherein  the  senate  of  Rome,  and 
afterwards  its  emi)erors,  though  not  kings  themselves, 
yet  made  and  unmade  kings,  such  a  circumstance  as 
that  which  serves  for  the  ground-work  of  this  parable 
can  have  been  of  no  unfrequent  occurrence.  Thus 
Herod  the  Great  ....  flying  to  Rome  before  Antig- 
onus  was  there  declared  by  the  senate,  king  of  the 

Jews.    In  like  manner  his  son  Archelaus   The 

kingdom  which  this  nobleman  goes  to  receive  can 
scarcely  be  as  some  understand  it,     another  kingdom, 

at  a  distance  from  the  laud  of  his  birth   There 

can  hardly  then  be  any  question  but  that  the  kingdom 
which  he  goes  to  receive,  is  not  another,  but  that  very 
same  of  which  he  himself  was  a  citizen." — On  Para- 
bles, pp.  All ,  418.  (2)  Jesus,  having  been  born 
king— Matt.  2:2;  27  :  11,  12,  29,  30  ;  John  19:21 
— the  parable  does  not  illustrate  Him  as  becoming  a 
king,  and  as  becoming  possesser  of  His  kingdom  but  it 
illustrates  only]  the  refusal  of  the  Jews  to  acknowledge 

tLet  him  who  proposes  to  make  parables  illustrate  by  each  of 
their  particulars,  study  out  (1)  A\  hat«(  ;i  (2)  what  pounds, instead 
of  yards,  mean.  Perhaps,  some  Campbellite  doctrine  may  be 
forced  out  of  these  statements.  As  well  make  them  prove  some- 
thing, as  to  make  (Jhrist  a  private  citizen,  from  the  nobleman. 


CAMPBELLTE  CHURCH. 


207 


Him  as  the  King.  This  is  farther  confirmed  by  the 
fact,  that  at  the  very  time  Avhen  He  spoke  the  parable, 
He  was  rebuking  the  Jews  for  their  ^jresent  actions,  in 
rejecting  Him  as  King. — Luke  19:14-27.  (3)  The 
fact  is,  the  Jews,  at  the  time  He  spoke  the  parable , re- 
jected Him ;  but  they  accepted  Him  on  the  day  of 
Pentecost.— Acts  2:41;  4:4;  6:7.  On  Acts  4  :l-22 
Baumgartcn  says  : — "On  the  day  of  Pentecost  the 
wanton  mockery  of  a  few  was  overcome  and  put  to 
silence  by  Peter  coming  forward.  We  nnist,  there- 
fore, regard  what  is  here  related  as  the  first  positive 
act  of  hostility  which  the  Church  had  to  experience.  It 
is  clearly  in  this  light  that  our  narrative  places  the 
matter." — Apost.  Hist.  vol.  J,  p.  90;  so,  G.  W. 
Clarke's  Har.  of  Acts,  p.  155.  Some  put  this  first 
opposition  into  the  next  year  after  Pentecost.  G.  W. 
Clarke  places  it  the  Oct.  next  after  May,  whenr  the 
Pentecost  was  had. —  G.  W.  Clarke's  Har.  of  Acts,  p. 
155.  (4)  It  was,  beyond  doubt,  sufiiciently  long  after 
Pentecost  to  show  that  the  rejection  of  Jesus  was 
neither  on  Pentecost,  when  He  came  in  power  and 
when  Campbellites  say  He  came  to  receive  His  king- 
dom, nor  near  Pentecost.  (5)  To  harmonize  the 
parable  with  Campl)ellism  we  should,  therefore,  have 
to  make  it  read  that  the  nobleman  was  rejected  at 
the  time  he  went  to  receive  the  kingdom,  instead  of 
when  he  returned!!  (6)  The  Campbellites  overlook 
that  the  parable  states  that  Jesus  was  King,  before 
He  went,  that  He  was  King  while  gone,  and  that  He 


208 


ORIGIN  OF  THE 


was  King  on  His  return.  As  King,  He  divided  the 
pounds  ;  as  serving  the  King,  or  rejecting  Ilim  they 
used  the  pounds;  and  as  King,  when  He  returns, 
He  rewards  His  servants.  He  did  reign  in  thus  deal- 
ing with  His  servants: — "Howbeit  these  mine  ene- 
mies, who  would  not  that  I  should  reign  over  them, 
bring  hither,  and  slay  them  before  me." — Luke  19:  27. 
Let  it  not  be  overlooked,  that  rejecting  His  reign  was 
in  not  rightly  using  tlie  trust ;  that  that  was  while  He 
was  gone  ;  and,  that,  therefore,  wJ die  gone  His  reign 
was  acknowledged  by  those  who  used  well  the  pounds. 

2.  The  second  objection,  to  the  position  that  the 
kingdom  was  set  up  before  Pentecost,  is  that  "Jesus 
was  crowned  at  His  ascension."  From  this  it  is 
argued  that  He  was  not  previously  King.  But,  first, 
such  an  infei-ence  contradicts  the  Scriptures  which  call 
Him  King,  and  which  say  that  He  set  up  His  kingdom 
before  the  time  of  His  ascension.  Second,  the  inference 
does  not  follow  from  the  premise.  James  H  of 
England,  took  the  throne  in  February  6th,  delivered  his 
royal  proclamation  and  was  crowned  the  twenty-third 
of  the  following  April.  Macaulay' s  Hist.  Eng.,  vol. 
pp.  130,  140.  WiUiam,  Prince  of  Orange,  was 
declared  King,  February  6th,  soon  after  that  took  the 
throne  and  was  crowned  the  following  April  14th — 
idem  vol.  2,  p.  192,  vol.  3,  p.  36.  Through  fear  of 
the  Nihilists,  the  present  Enipeior  of  Russia  reigned  a 
long  time  l)ef<)re  he  was  crowned.  This  argument,  by 
which  Campbellites  exclude  Jesus  from  his  own  king- 


CAMPBELLITE  CHURCH. 


209 


dom  and  His  own  throne,  for  nearly  three  years,  would 
exclude  these  kings  from  their  kingdom  and  throne. 
Kings  are  not  crowned  to  make  them  kings ;  but  they 
are  crowned  because  they  are  kings.  Coronation  is 
but  the  "act  or  solemnity  of  crowning  a  sovei'eign.'" 
Webster'' s  Unabridned  Die.  If  crowning  constituted 
a  king,  Gladstone  might  be  made  king.  Like  baptism, 
Campbcllites  have  this  matter  reversed, — that  is,  as 
they  baptize  a  man  to  make  him  a  child  of  God,  in- 
stead of  because  he  is  one,  they  would  crown  men  to 
make  them  kings,  instead  of  because  they  are  kings. 
But,  with  them  it  is  "anything"  to  rule  Jesus  out  of 
His  own  kingdom  and  from  His  own  throne,  for  the 
sake  of  their  Pentecost  notion. 

3.  From  Heb.  9:1G,17,  it  is  argued  that  tlie  death 
of  Jesus  must  have  occurred  before  the  gospel  was 
preached,  men  were  saved,  the  kingdom  and  the 
Church  were  set  up.  In  reply,  first,  this  inference 
would  make  this  Scripture  positively  contradict  the 
many  Scriptures  which  unequivocally  inform  us  that 
the  very  reverse  is  true.  Second,  Scott,  Adam  Clarke, 
Faljer,  Scholefield,  Ebrard,  Perowne,  rightly  make 
diatheekee  (^dcadrjxr^)  mean  "covenant"  instead  of 
testament.  Thus  it  corresponds  to  berilh  (  nna  ) 
the  Old  Testament  word  for  covenant.  The  passage 
says  that  the  death  of  Jesus  was  necessary  to  render 
the  New  Covenant  a  saving  covenant.  Both  past  and 
present,  they  were  saved  by  his  death.  Save  here, 
the  Bible  Union  and  tlic  Revised  Versions  render  dia- 


210 


ORIGIN  OF  THE 


theekee  covenant — they  should  have  done  so  here.  Third. 
If  it  means  testament,  Jesus  attended  to  His  business 
Avhile  hving;  when  dead  His  will  went  into  force. 
While  living  lie  certainly  administered  His  affairs  as 
well  as  they  are  administered  after  His  death.  While 
living,  He  preached  the  Gospel,  saved  men;  setup 
His  Church.  Who,  but  Campbcllites,  ever  thought  a 
King  must  die  before  he  could  pardon  rebels,  have, 
and  rule  a  kingdom  ! ! 

4.  Tke  fourth  objection  to  the  position  that  the 
kingdom  was  not  set  up  before  the  day  of  Pentecost  is 
made  up  of  perversions  of  Tsa.  2:2,3;  Micah,  4:1,2; 
Luke  2A  -AQ,^! .—Ray- Lucas  Debate,  2)-  H. 

Says  Mr.  Lucas:  "These  [)rophecies  thus  present 
especially  this  truth  :  that  the  time  will  come  when 
the  house  of  the  Lord,  or  the  Church  of  the  living 
God  shall  be  established,  looking  to  the  future ;  and 
when  established,  the  law  shall  go  forth  of  Zion, 
and  the  word  of  the  Lord  from  Jerusalem  ,  .  .  . 
Jerusalem  is  the  place  whence  the  law  shall  start,  the 
})roclaniation  of  the  kingdom  of  Jesus  Christ  shall  be 
made,  is  clearly  presented  in  tiiese  passages.  But  in 
connection.  .  .  .  'Thus  it  is  written,  and  thus  it  be- 
hooved Christ  to  suffer,  and  to  risi;  from  the  dead  the 
third  day  :  And  that  repentance  and  remission  of  sins 
should  be  preached  in  his  name  among  all  nations,  be- 
ginning at  Jerusalem.'  " — Ray-Lucas  Debate,  p.  12. 

The  sum  of  the  Campbellite  argument  is  that  Jeru- 
salem was  the  location  of  the  first  Church  ;  that  the 
Apostles  were  to  wait  there  for  the  "promise"  of  the 
Spirit  and  from  there  go  out  into  all  the  world,  to 


CAMPBELLITE  CHURCH. 


211 


preach.  In  reply  to  this,  first,  to  make  these  Scrip- 
tures mean  that  there  was  no  gospel,  no  Church,  no 
kingdom,  no  King  before  Pentecost  is  to  make  them 
positively  conti'adict  the  statements  of  the  Scripture, 
to  the  contrar3\  Second,  there  is  not  one  word  in 
them  about  the  kingdom  and  the  Church  being  on  Pen- 
tecost set  up.  Third,  they  say  that  the  gospel,  in  the 
last  days,  should  take  the  Church  at  Jerusalem  as  its 
starting  po\\\t,  for  all  the  world, — "that  repentance  and 
remission  of  sins  should  be  preached  in  his  name 
among  all  nations,  heginning'' — that  is  beginning  to 
preach  it  among  a7?  nations — "at  Jerusalem."  "We  have 
seen  that  through  the  name  of  Jesus  they  were  saved 
in  the  Old  Dispensation  ;  that — John  1  :  29 — John  and 
the  apostles,  preached  this  blessed  name — the  gospel 
before  Pentecost  ;  that  men  were  sa\  ed  before  Pente- 
cost ;  that  of  these  saved,  the  kingdom  and  the  Church 
were  organized  before  Pentecost.  No  man  who  knows 
anything  of  the  Scriptures  can,  honestly,  deny  that 
l^ersons  in  the  Old  Dispensation  were  saved  ;  and  that 
they  were  saved  between  that  time  and  Pentecost : 
nor,  can  he,  any  nearer,  deny  that  they  were  all  saved 
through  the  name  of  Jesus — "for  neither  is  tliere  sal- 
vation in  any  name  under  heaven,  that  is  given  among 
men,  wherein  we  must  be  saved;"  "and  in  none 
other  is  there  salvation."  Acts  4:  12.  But,  before 
Pentecost  the  gospel  was  for  the  Jews  only.  The 
Commission,  to  preach  the  gospel,  w^hen  first  given  by 
Jesus  to  His  disciples,  w'as  in  contrast  to  the  commis- 


212 


ORIGIN  OF  THE 


sion,  Avhen  enlarged,  to  go  forth  from  Jerusalem.  The 
Commission  was  first : 

"Go  not  into  any  way  of  the  Gentiles,  and  enter  not 
into  any  city  of  the  Samaritans  ;  but  go  ye  rather  to 
the  lost  sheep  of  the  house  of  Israel."  Matt.  10  :5,  6. 
The  same  commission,  after  the  resurrection,  was  en- 
larged so  as  to  read  :  "Go  ye  into  all  the  world,  and 
preach  the  gospel  to  the  ivliole  creation;"  "Go  ye, 
therefore,  make  disciples  of  all  the  nations."  Mark 
16  :15  ;  INIatt.  28  :1<).  Before  Pentecost  :  preach,  bap- 
tize only  among  the  Jews  ;  after  Pentecost,  beginnmg 
at  Jerusalem,  it  is:  preach,  baptize  among  r/?rnations 
— "repentance  and  remission  of  sins  should  be  preached 
among  all  nations,  beginning  at  Jerusalem."  But,  in 
the  name  of  all  reason  and  exegesis,  how  can  any  one 
make  this  mean  that  there  was  no  gospel,  no  remis- 
sion of  sins,  no  church,  no  kingdom,  no  King,  before 
the  gospel  began  at  Jerusalem,  as  the  gospel  for  the 
"whole  creation  ?"  This  Campbellite  argument  is  a 
sophism,  called  by  works  on  logic  an  ignoratio  elenchi 
— a  misaprehension  of  the  question  ;  an  argument  of  a 
nature  to  estal)lish  some  other  point,  foreign  to  the 
question  in  debate.  It  is  of  the  kind  of  argument,  by 
Avhieh  Alfred  the  Great  would  be  proved  a  scholar, 
bv  proving  that  he  founded  the  University  of  O.xford, 
or  that  Mohammedans  are  Christians,  because  they  do 
not  believe  in  the  use  of  intoxicating  liquors.  In  other 
words,  the  passages  prove  that  the  law  and  the  gospel, 
under  the  commission,  as  enlarged,  were  to  go  forth  in- 


CAMPBELLITE  CHURCH 


213 


to  all  tlie  world,  from  Jerusalem,  which  Baptists  have 
ever  firmly  believed  ;  but  that  has  nothing  to  do  with 
the  debated  question,  as  to  whether  the  gospel  was  pre- 
viously preached,  the  kingdom  and  the  church  pre- 
viously ins-titutcd,  and  Jesus  previously  King.  But, 
fourth,  I  must  modify  what  I  have  just  said,  so  far  as 
to  call  attention  to  the  fact  that  these  Scriptures  not 
only  do  not  imply  any  setting  up  of  a  kingdom  and  a 
church  on  Pentecost  and  a  new  gospel,  but  tliey  imply 
the  very  contrary.  Pray,  let  some  Campbcllite  tell  us 
how  the  law  coukl  go  forth  from  Zion,  in  Jerusalem, 
when  there  was  no  Zion  there?  If  no  gospel  before 
Pentecost,  where  are  the  members  who  are  to  consti- 
tute such  a  Zion,  such  a  kingdom,  and  to  preach  the 
gospel  when  the  Spirit  is  poured  out?  WJio  had  the 
covimission  of  Mark  Ifi,  and  Matthew  28,  if  there  were 
no  Zion  at  that  time? 

Sec.  IX.  I  will  close  this  chapter  by  adding  to  the 
above  argument,  viz.,  the  record,  in  the  first  and  the 
second  ciiapters  of  Acts,  contains  not  the  least  intima- 
tion of  the  constitution  of  the  Church  and  the  king- 
dom on  Pentecost,  but  it  plainly  tells  us  the  contrary. 
Let  some  Camp])cllite  point  to  the  verse,  in  either  of 
these  chapters,  that  records  the  setting  up  of  the 
kingdom  and  the  Church  at  that  time !  Instead  of 
anything  of  the  kind,  a,  Acts  1  to  2  :  1  finds  a  Church 
already  existing,  engaged  in  prayer,  a  Church  doing 
business,  by  electing  an  apostle,  h.  Acts  2.  finds  a 
Church  preaching  the  gospel,  baptizing  members  into 


214 


ORIGIN  OF  THE 


its  fellowship.    See,  especially,  verses  38,  41-47. 

Says  Baumgarten :  "It  is  said  'thoy  wore  added,' 
we  must  no  doubt  regard  the  original  hand  of  disci- 

])les  as  the  staMo  and  pernianout  foundation  

It  is  from  this  })()int  of  view  that  the  newly  received 
are  described  to  us.  Siii<  o,  from  the  small  beginning, 
the  am-ndil  1/  felt  itself  suddenly  advanced  to  so  extra- 
ordinary cn/arf/onent.  .  .  .  The  original  form  of  the 
assevihli/  of  disciples  was  that  of  one  family  .... 
By  the  inspii'ation  of  the  Holy  Spirit  this  form  of  the 
coiiniiuii it  1/  was  fully  confirmed  and  ronseci-afed.'" — 
Apost.  Hist.  vol.  l,pp-  71,  72.    (My  italics). 

Neander,  speaking  of  the  one  hundred  and  twenty, 
of  Acts  1:15:  "not  the  sum  total  of  the  whole  Chris- 
tian Church,"  by  which  he  impliedlj^  states  there  was  a 
Church  before  Pentecost. — Planting  and  Training  of 
the  Christian  Church,  p.  43;  also  p.  6. 

Bengel,  on  Acts  2  :41  :  "About  three  thousand  are 
said  to  have  been  added  to  the  120,  though  so  much 
smaller  a  number,  because  the  120,  as  few  as  they 
were,  nevertheless  constituted  the  original  head  and 
body  of  believers.  So  in  verse  47,  the  Lord  added  to 
the  Church  about  three  thousand." 

Isaac  Errett  has  quoted  Neander,  to  prove  that  the 
Church  was  founded  on  Pentecost.  But  Neander  says 
nothing  of  the  kind,  in  the  quotation  which  Mr.  Errett 
has  made ;  nor  docs  he  say  so  anywhere.  Besides, 
the  quotation  I  have  made  from  him,  above,  on  page  6 
of  the  same  work,  he  says  : 

"It  is  true  that  Christ,  during  his  ministry  on  earth, 
laid  the  foundation  of  the  outward  structure  of  the 


CAMPRELLITE  CHURCH. 


215 


Church;  lie  thtn  formed  that  covimiinity,  that  spirit- 
ual Theocracy ,  wiiosc  menibers  were  held  together  by- 
faith  in,  and  confession  of,  Him  as  their  theocratic 
King." 

Mr.  Errett  and  his  In-ethren,  in  citing  church  histo- 
rians, on  this  point,  misapprehend  their  meaning  as 
much  as  they  misapprehend  the  meaning  of  the  Scrip- 
tures. Several  Chui-ch  histoi'ians  speak  of  the  birth- 
day of  the  Church  as  having  been  on  Pentecost.  But 
they  seem  to  do  so  just  as  the  class  of  Scriptures  do, 
upon  which  Campbellites,  on  this  point,  rely. 

Thus,  Guericke  saj's  :  "Pentecost  became  the  birth- 
day of  the  Church,  whose  memhcrs  were  now  gathered 
in  large  mimherf-.'" -Guericle's  Ch.  ITist.  vol.  Up.61 . 
(My  italics.)  But,  if  the  Church  was  founded  at  that 
time,  how  could  Guericke  speaks  of  \i  previously 
having  "members" — "whose  members?"  Evidently, 
he  means  that  it  then  came  with  power,  though  al- 
ready existing.  So  Neander,  after  recognizing  the  ex- 
istence of  the  Church  before  Pentecost,  says  : 

"It  is  because  that  great  event  so  prefigured  and 
prepared  for,  was  accomplished  at  the  time  of  the  first 
Pentecost  celebrated  by  the  disciples  after  the  Savior's 
departure,  that  this  feast  is  of  so  great  significance,  as 
marking  the  commencement  of  the  Apf)stolic  Church, 
for  here  it  first  made  its  oufwai-d  manifestation  accord- 
ing to  its  inner  nature.''  Plantina  and  Training  of 
the  Ckr.  Ch.,p.  7. 

In  other  words,  Neander  says  that  some  Church  his- 
toriana  speak  of  the  birth  of  the  Church  at  that  time, 


21G 


ORIGIN  OF  THE 


not  to  exclude  its  previous  existence,  but  to  mark  the 
new  life  which  it  then  received  and  impressed  on  the 
world.  Thus,  Mosheiin,  as  another  example, speaks  of 
the  Church  as  having  its  birth  on  Pentecost,  after 
having,  on  the  previous  page,  recognized  its  existence 
as  "the  assembly"  "there  present,"  by  "a  plurality 
of  voices"  electing  Matthias. 

I  have  given  this  notice  of  the  testimony  of  Church 
historians,  for  the  reason  that  Canipbellites  as  wildly 
misconstrue  them  and  make  them  contradict  themselves 
and  each  other,  as  they  do  the  Holy  Scriptures,  In 
the  same  way,  they  misconstrue  the  testimony  of  Com- 
mentators. 

Another  word: — Should  it  be  said  that  Acts  2  :41 
"does  not  mean  added  to  the  Church,"  I  ask,  then, 
baptized  into  what  ?  Verses  42,  46  and  47  speak  of 
those  of  verse  41  piivtaking  of  the  Supper,  and  other 
acts  of  Church  life.  No  one  denies  that  verse  47  states 
that  they  were  added  to  the  Church  :  yet,  the  Sinaitic, 
the  Vatican,  and  the  Alexandrine  MSS. — the  three 
oldest  and  best  MSS. — omit  "the  Church."  And,  says 
Adam  Clarke,  also,  "by  B.  C.  C<jptic,  Sahidic,  Ethi- 
opic,  Arminian  and  Vulgate."  The  Revised  Version 
decides  that  the  authorities  are  against  ttj  vAxlrjoia — the 
Church — as  the  Greek  text.  If  you  deny  that  they 
were  added  to  the  Church  in  verse  41,  because  the  word 
•  Church  is  not  in  that  verse,  therefore,  also  make  the 
same  denial  concerning  verse  47  ;  thus  eliminate  the 
Church  from  the  second  chapter  of  Acts!    The  truth 


CAMPBELLITE  CHURCH. 


217 


is,  Acts  n  ,  independently  of  an}'-  other  Scripture, 
shuts  us  up  to  the  conckisiou  that  there  was  a  Church 
in  existence  when  the  day  of  Pentecost  came,  which 
then  preached,  l)a[)tized  and  received  members  into  its 
body. 

Thus,  in  IK)  part  of  the  Bible  is  there  any  support 
for  the  Campbellite  notion,  that  the  Gospel  was  not 
preached,  the  kingdom  and  the  Church  were  not  set  up, 
before  the  day  of  Pentecost. 

I  have  noticed  this  matter  beyond  what  it-s  import- 
ance calls  for,  becau-<e  the  Campbellites  make  it  unduly 
prominent;  and,  when  they  are  not  refuted,  make  it  a 
means  of  deluding  themselves  and  others.  Their  mo- 
tive for  giving  this  question  such  prominence,  is,  to 
rule  out  the  testimony  in  Jesus  forgiving  sins  without 
baptism,  and,  because  they  vainly  hope  to  found  bap- 
tismal regeneration  on  Acts  2:38,  which  they  claim 
was  the  first  Gospel  sermon  that  was  ever  preached. 
Thus  we  see  how  that  one  perversion  of  the  Bible  calls 
for  another  perversion. 


218 


CAMPBELLISM  REJECTS  THE 


CHAPTER  XI. 

CAJIPBELLISM  REJECTS  THE    TEACHINGS    OF  SCRIPTURE 
UPOX  THE  DOCTRINE  OF  THE  DEPRAVITT  OF 
HOIAN  NATURE. 

Section  1.    Definition  of  Total  Depravity. 

Baptists  understand  that  the  Scriptures  teacli  "total 
depravity."  By  "total  depravity,"  Baptists  do  not 
mean  that  a  man  is,  by  nature  as  wicked  as  he  can  be — 
that  he  cannot  tell  the  truth,  refrain  from  stealmg, 
murder,  etc.  ;  and,  that  he  cannot  do  any  act  of  kind- 
ness or  benevolence.  No  Baptist  writer  or  speaker,  of 
note — if  any  at  all — and  no  Baptist  Confession  of  faith 
ever  put  any  such  meaning  on  "total"  when  used  to 
designate  depravity-.  Art.  IV.  of  the  Confession,  of 
1043  reads,  that  all  the  posterity  of  Adam  are  "con- 
ceived in  sin,  and  by  nature  the  children  of  wrath,  the 
servants  of  sin,  the  subjects  of  death,  and  other  mis- 
erics,  in  this  world,  and  forever,  unless  the  Lord  Jesus 
Christ  set  them  free."  .Chapter  VII.  of  the  Confes- 
sion of  1689:  "Our  first  parents,  by  their  sin,  fell 
from  their  original  righteousness  and  communion  with 
God,  and  we  in  them,  whereby  death  came  upon  all; 
all  becoming  dead  in  sin,  and  wholly  defiled,  in  all  the 
faculties  and  parts  of  soul  and  body."  etc.  The  New 
Hampshire  Confession — made  about  1834 — :  "We  be- 


BIBLE  ON  DEPRAVITY. 


219 


lieve  that  man  was  created  in  holiness,  under  the  law  of 
his  Maker ;  but  by  voluntary  transgression  fell  from 
that  holy  and  happy  estate  ;  in  consequence  of  whicli 
all  mankind  are  now  sinners,  not  b}^  constraint  but  by 
choice  ;  being  by  nature  utterly  void  of  that  holiness 
required  by  the  law  of  God;  positively  inclined  to 
evil ;  and  therefore,  under  just  condemnation  to  eter- 
nal ruin,  without  defense  or  excuse."' — Art.  III. 

These  Confessions  substantialh' express  the  same  un- 
derstanding of  the  Sciiptures.  The  last  Confession, 
it  is  believed,  is  more  generally  used  in  our  Churches  ; 
while  the  first  has,  prol)al)ly,  wholly  been  displaced  by 
the  others.  Says  J.  M.  Pendleton,  D.  D.,  author  of 
"Church  ]\IanuaI,"  "Theology,"  etc  :  "Tlie  correct 
meaning  of  total  depravit}^  is  entire  destitution  of  ho- 
liness. Man  is  totally  depraved  in  the  sense  that  there 
is,  in  his  heart,  no  love  for  God." 

J.  L.  Dagg,  D.  D.:  "The  love  of  God  is  dethroned 
from  the  heart,  and  tlierefore  the  grand  princiijle  of 
morality  is  wanting,  and  no  true  morality  exists.  A 
total  absence  of  that  by  which  the  actions  should  be 
be  controlled  and  directed  is  total  depravity." 

Andrew  Fuller :  "If  by  total  depravity  you  mean 
that  men  are  so  corrupt  as  to  be  incapable  of  adding 
sin  to  sin,  I  know  of  no  person  who  maintains  any  sucli 
a  sentiment.  All  I  mean  l)y  the  term  is  this  : — That 
the  human  heart  is  by  nature  totally  destitute  of  love 
to  God,  or  love  to  man  as  the  creature  of  God,  and 
consequently  is  destitute  of  all  true  virtue.    A  being 


220 


CAJIPBELLISM  ]n:JE(T.^  THIC 


may  be  utterly  destitute  of  good,  tmd  therefore  totally 
dejjraved  (such,  it  will  be  allowed,  i.s  Satan)  and  yet 
capable  of  adding  ini(]uity  to  iniquity  without  end." — 
Fullers  Works,  Vol.  662. 

These  representative  Confessions  of  Faith  and  rep- 
resentative writers  among  Baptists  set  forth,  beyond 
doubt,  what  Baptists  mean  by  "total  depravity."  It 
is  like  a  bottle  of  water  which  has  been  poisoned  ;  it  is 
totally  poisoned — every  drop  and  every  i)art  of  a  drop 
is  poisoned.  Yet,  that  same  bottle  might  be  made 
more  poisonous.  But,  as  it  is,  to  driidv  is  certain 
death.  So  of  man's  nature:  everj  part  of  it  is  poi- 
soned by  sin.    {See  ^Vehsters  Dictionary  on  total.) 

Cami)bellites  deny  that  man  is  totally  depraved. 
Says  Eld.  J.  E.  Lucas:  ""VVe  offered  an  argument 
against  the  gentleman's  Church,  because  it  teaches  that 
man,  by  inheritance,  is  totally  depraved,  corrupt  in 
every  faculty  of  the  soul  and  member  of  his  body, inca- 
pable of  thinking  a  good  thought  or  doing  a  good 
deed  ;  that  he  is  opposed  to  all  good,  and  prone  to 
evil." — Ray-Lucas  Deh.p.  360. 

Speaking  of  man  not  needing  the  Holy  Spirit  to 
regenerate  him,  ]\Ioses  E.  Lard  :  "The  very  thing 
which  we  utterly  deny  is,  that  any  degree  or  form  of 
depravity  exists  in  the  human  heart,  which  renders  the 
sinner  incapable  of  conversion  by  the  truth." — Quoted 
in  Williamson  Cnniph,  llism,  j).  156.  /See  Mathes' 
Letters  to  Bishop  Morrt-^  pp.  51,  52. 

Canipbellites,  it  is  thus  seen,  while  admitting  that 


BIBLE  OiV  DEPRAVITY. 


221 


mail  is  partly  depraved,  deny  that  he  is  totally  de- 
praved. Some  of  them  have  been  driven  to  accept  the 
doctrine  of  total  depravity  ;  but  they  are,  rather,  the 
exception.  The  teaching  of  Caiupbellites,  generally, 
upon  this  subject  is  such  that  it  but  little  impresses 
men  with  their  horrible  and  lost  condition. 

Sec,  II.  The  doctrine  of  total  depravity  divides  it- 
self into  two  divisions  : 

/.  We  icill  notice  Inherited  Depravitij — in  the  lan- 
guage of  theologians,  "original  sin." 

1.  i\Iy  first  proof  of  inherited  depravity  is  the  his- 
tory of  mankind.  We  should  regard  all  persons  as 
born  with  the  same  moral  nature. — Midler' s  Christian 
Doctrine  of  Sin,  Vol.  2,  pp.  265,  266.  Hence,  if 
men  were  born  pure  we  should  expect  to  find,  at  least, 
one  person,  somewhere  in  the  history  of  the  world, 
who  grew  up,  lived  and  died  as  pure  as  God  himself. 
But,  nowhere  in  history  has  any  sane  man  claimed 
such  purity  for  himself ;  nor  have  others  claimed  it 
for  him. 

Saj's  MuUer :  "Anyone  pretending  to  a  moderate 
knowledge  of  men,  would  pity  the  man  as  a  good 
natured  simpleton,  who  expected  to  work  with  or  by 
others,  in  the  various  relations  of  life,  without  making 
allowance  for  the  natural  moral  weakness  of  man- 
kind, the  frailty  of  their  virtue." — Christian  Doctrine 
of  Sin,  Vol,  2,  p.  269. 

2.  Philosophy  and  science  lead  us  to  infer  that  chil- 
dren  inherit  dcpravit3\      Sometimes  A.  Campbell 


222 


CAMPBELLISM  REJECTS  THE 


stumbled  into  confessing  the  truth.  On  this  point  he 
well  wrote  : 

"There  is,  therefore,  a  sin  of  our  nature,  as  well  as 
personal  transgression.  Some  inappositely  call  the  sin 
of  our  nature,  'original  sin,'  as  if  the  sin  of  Adam 
was  the  personal  offense  of  his  children.  True,  in- 
deed, it  is;  our  nature  was  corrupted  by  the  fall  of 
Adam  before  it  was  transmitted  to  us  ;  and  hence  that 
hereditary  imbecility  to  do  good,  and  that  proncness 
to  do  evil,  so  universally  apparent  in  all  human  beings. 
Let  no  man  open  his  mouth  against  the  transmission  of 
moral  distemper,  until  he  can  satisfactorily  explain 
the  fact,  that  the  special  characteristic  vices  of 
the  parents  appear  in  their  children,  as  well  as  the 
color  of  their  skin  or  the  contour  of  their  faces.  A 
disease  in  the  moral  constitution  of  man  is  as  clearly 
transmissible  as  any  physical  taint,  if  there  be  any 
truth  in  history,  biographj^  or  human  observation." — 
Christian  System,  jjp.  28,  29. 

With  this  statement  of  Mr.  Campbell  before  us, 
we  can  but  say :  How  lamentable  that  Mr.  Camp- 
bell's people,  generally,  have  accepted  the  baneful  part 
of  his  teachings,  and  rejected  the  truthful  part!  Mr. 
Lard,  unable  to  answer  Mr.  Campbell  on  this, accepts  it 
— then  whittles  it  down,  and  so  points  it  as  to  practi- 
cally make  it  nugatory  and  throw  the  resptmsibility 
upon  the  Creator.  He  says:  "But  this  frailty,  or 
weakness,  is  not  sin  :  it  is  only  a  condition  without 
which  there  had  l)een  no  sin.     Nor  is  it  a  consequence 


BIBLE  ON  DEPRAVITY. 


223 


of  Adam's  sin.  It  is,  however,  a  couditioii  of  sin, 
since  witliout  it  Adam  could  not  liave  sinned."  Thus 
denying  that  our  evil  inclinations  are  sinful,  and  blam- 
ing God  for  giving  them  to  us !  Mr.  Lard  proceeds  : 
"Nor,  perhaps,  will  facts  warrant  the  conclusion  that 
this  frailty  is,  even  in  our  case,  greatly  increased." 
Thus,  Mr.  Lard's  conclusion  charges  God  with  having 
created  man  with  the  wicked  nature  with  which  he  is 
born.  Where,  in  all  infidel  writings,  is  there  a  more 
wicked  and  shameful  reflection  on  our  Righteous  Cre- 
ator? He  proceeds  :  "For  greater  weakness  in  sinning 
was  never  displaj^ed  than  by  Adam.  He  yielded  to  the 
first  temptation  ever  presented  to  him,  without,  so  far 
as  we  know,  offering  even  the  slightest  resistance." 
"So  far  as  we  know," — yes,  Mr.  Lard — "so  far  as  we 
know;"  and  yet,  you,  with  all  your  I)()asting,  that  you 
and  your  people  follow  the  Bible,  will  dare  thus  re- 
flect on  your  Maker,  when  3'ou  acknowledge  that  you 
know  nothing  about  the  matter — "so  far  as  v:e  know." 
Surely,  my  readers  do  not  expect  me  to  reply  to 
this  wicked  and  shameful  reflection  on  the  Kighteous 
Creator,  w^hich  is  based  upon  ignorance.  jNIr.  Lard 
adds:  "None  of  his  descendants  did  more  —  Quo- 
ted in  Williams  on  CavipbelUsm,  p.  15S.  Eead 
Eccl.  7:29;  Psa.  3:7;  33:4;  Dan.  4:37:  Gen.  1  :2(). 
How  philosophical,  scientific  and  historical  are  Mr. 
Campbell's  words ;  how  shallow,  wicked,  shameful 
and  ruinous,  in  their  influence,  are  ]\lr.  Lard's.  Mr. 
Lard's  being  more  flattering  to  human  nature.  Camp- 


224' 


CAMPBELLISM  REJECTS  THE 


bellitcs  have,  on  this  point,  followed  him  so  far  as  to 
generall}^  deny  any  and  all  moral  depravity. 

3.  The  Scriptures  clearly  teach  that  children  in- 
herit their  wicked  natures  from  their  parents.  (1) 
Alluding  to  verse  1,  verse  4,  of  Job  14th,  asks: 
"Who  can  bring  a  clean  thing  out  of  an  unclean;" 
th:it  is,  how  can  "man  that  is  born  of  woman"  have  a 
pure  nature?  The  answer  is,  "•not  one.^'  In  his 
Ileb.  Lex.  Ges.  renders  it:  "Who  will  show  one  pure 
born  of  the  impure." — Lex.  p.  582.  (  mriD  )  <a/«o?-, 
rendered  pure,  Ges.,  defines:  "pureness  in  a  moral 
sense."  Taumau  (hod)  he  defines,  "  Unclean,  de- 
filed, impious, wicked."  The  passage  asks  :  "Who  will 
show  one  morally  pure,  or  righteous,  born  of  one  mor- 
ally impure, or  unrighteous. "It  answers,  "not  one"  can 
do  so.  Adam  Clarke  :  "The  text  refers  to  man's  original 
and  corrupt  nature.  Every  man  that  is  born  into  the 
world  comes  into  it  in  a  corrupt  or  sinful  state.  This 
is  called  original  sin ;  and  is  derived  from  fallen 
Adam,  who  is  the  stock,  to  the  utmost  ramifications  of 
the  human  family.  Not  one  human  spirit  is  born  into 
the  world  without  this  coiTuption  of  nature.  All  are 
impure  and  unholy,  and  from  this  principle  of  de- 
pravity all  transgression  is  produced;  and  from  this 
corruption  of  nature  God  alone  can  save." — in  I.  So 
the  Bible  Commeulanj  el.  al.  The  Septuagint  in  the 
Codex  Alexandrinus,  as  quoted  by  Clarke  emphasizes 
it :  TcQ  yajieazac  •/.(ura^ny^  utzo  p'JTTou  ;  ouds  er'c  eai>  y.at.  juaz 
ijfupa^  yevr^raio  l^tot;  aozao    e-c  zr^z  T'^C — who  is  pure 


BIBLE  OX  DEPRAVITY. 


225 


from  corruption?  Not  one,  although  he  had  lived 
but  one  day  upon  tlie  earth. t 

How  sadly  true  that  Adam's  disobedience — 
'•Brought  death  into  the  world,  and  all  our  woe, 
With  loss  of  Eden,  till  one  greater  'Man 
Eestore  us,  and  regain  the  blissful  seat! 
(2.)  "For  vain  man  is  void  of  understanding.  Yea, 
man  is  6o?'n  as  wild  ass's  colt." — Job  11:12.  The 
wild  ass  (xns — pere)  was  swifter  thau  the  fleetest 
horse,  taller,  better  formed  than  the  domestic  ass,  was 
of  a  reddish  color,  wild  and  untamable,  living  in  the 

t  This- doctrine  is  fatal  to  either  baptism  or  rantism  of  infants. 
Presbyterian  notions  of  infants  being  holy  because  their  parents 
are  holy,  is  manifestly  unseriptural  and  dangerous.  Besides,  it 
involves  the  self-evident  absurdity  of  the  children  of  believers 
being  born  blessed  little  angels,  and  the  children  of  unbelievers 
born  cursed  little  demons.  These  notions  also  contradict  chap, 
vi.  sec.  3,  of  the  Presb.  Confession  of  Faith:  Our  first  parents 
'•being  the  root  of  all  mankind  .  .  .  the  same  death  in  sin 
and  corrupted  nature  conveyed  to  all  their  iiosfcrity,  descending 
from  them  by  ordinary  generatioi..""  The  Mitli.  Discipline: 
'•We  hold  that  all  children""— a  little  more  merciful  than  the 
Presbyterians,  who  regard  only  the  children  of  believers  born 
little  angels — ,"by  virtue  of  the  unconditional  benefits  of  the 
atonement,  are  members  of  the  kingdom  of  God,  and  therefore 
graciously  entitled  to  baptism."'  Discip.  M-  E  Church,  North, 
sec.  48.  This  positively  contradicts  Art.  VII.  of  the  Meth.  Arti- 
cles of  Religion  :  '-Original  sin  .  .  is  the  corruption  of  the  na- 
ture of  every  man  that  naturally  is  engendered  of  the  offspring 
of  Adam."'  Also  Sec.  481 — the  ritual  for  infant  rantism  : 
"Forasmuch  as  all  men  are  conceived  and  born  in  sin  .  .  I 
beseech  you  to  call  upon  God  the  Father,  through  our  Lord  Jesus 
Christ,  that  having  of  his  bounteous  mercy,  redeemed  this  child 
by  the  blood  of  his  Son,  he  will  grant  that  lie,  hdng  ba  'tizedwitk 
wa'er  may  also  be  baptized  with  the  Holy  Ghost."  etc.  Again: 
"  Wash  him  and  sam  tUy  //iwjjthat  he  being  saved  by  thy  grace,  may 
be  received  into  Christ's  Holy  Ch\u-ch."'  (My  italics).  The  Rit- 
ual of  the  M.E.  Church, South, differs  from  the  above. by  reading: 
"that  he  being  delivered  from  thy  w  rath"  instead  of  '-that  he 
being  saved  by  thy  grace."   Art.  Vll  of  Religion  is  the  same  in 


226 


CAMPBELLISM  REJECTS  THE 


ivilderness. — Ges.  Lex.  and  Smith's  Bib.  Die.  Job 
likens  man's  nature,  at  the  time  of  his  birth,  to  the 
wild  ass.  He  likens  him  thus  because  no  amount  of 
discipline  and  education  can  make  him  morally  good — 
only  God's  almighty  power  can  tame  man,  by  the  new 
creation.  Yauladh  (n^J^)  means  to  "beget," 
"to  bear,  to  bring  forth,  to  deliver  a  woman." — 
Ges.  Lex.  Hence,  the  Hebrew  expresses  the  two-fold 
fact  that  man  is  l)oth  begotten  and  born  with  a  wild 
ass's  nature. 

"Behold  I  was  shapen  in  iniquity, 

both  the  North  and  the  South  Methodist  Churches.  The  M.  E. 
Church,  South,  does  uot  contain  sec.  48,  of  the  North  Church. 
The  late  Dr.  Whedon,  probably  the  ablest  Theologian  of  Metho- 
dism, said :  '-Nor  is  there  any  more  absurdity  in  the  infant  being 
regenerate  between  conception  and  birth  than  in  his  being  de- 
praved at  conception,  or  between  conception  and  birth.'" — Meth. 
uorterly  Bcvieio,  Jan.  1872.  The  Western  Chriatian  Advocate  ot 
ov.  26, 1873,  commenting  on  these  words,  says:  "The  editor 
thus  states  the  theory  of  infant  baptism,  which  in  his  opinion, 
most  nearly  accords  with  our  best  standards :  'Infants  are  to  be 
baptized  because  under  the  atonement  they  are  born  regener- 
ate.' '"  Of  this  regeneration,  the  editor  of  the  Western  Chris- 
tian Advocate,  in  the  same  editorial,  proceeds:  "According  to 
our  best  theological  writers,  and,  in  their  opinion,  according  to 
Scripture  teaching,  it  is  prior  to  physical  birth,  and  forth- 
with upon  the  new  personality  before  brought  into  exist- 
ence and  into  the  moral  government  of  God."'  But  this  con- 
tradicts Art.  VH  of  tlie  Methodist  religion  ;  and,  also,  the 
Ritual,  which  prays  that  the  infant,  "being  baptized  with  water 
may  also  be  baptized  with  the  Holy  Ghost."'  It  also  contradicts 
John  Wesley,  who  says :  "If  infants  are  guilty  of  original  sin, 
then  they  are  the  proper  subjects  of  baptism  ;  seeing,  in  the  or- 
dinary way,  they  can  not  be  saved,  unless  this  be  washed  away 
by  baptism.  .  .  Infants  need  to  be  washed  from  original  sin; 
therefore  they  are  the  proper  subjects  of  baptism."— Docirina; 
Tractii.  pp.  251.  252. -Published  hy  Lane  and  Scott,  Meth  B»ok 
House,  1850.  Whatever  way  our  Pedo-rantist  friends  attempt 
to  patch  up  this  matter  it  is  "hopelessly  confused  and  self-con- 
tradictory. 


BIBLE  ON  DEPRAVITY. 


227 


And  in  sin  did  my  mother  conceive  me." 

— Ps.  51  :5. 

Yaukam  (Dn')»  rendered  "conceive,"  means  "To 
be  warm  in  lust,  .  .  .  hence,  to  conceive,  of  a 
woman." — Ges.''  Lex. 

Chul  (ij'n,^in),  chyl,  rendered  "shapen," 
moans,  "pains,  l)ang,  especially  of  child-birth,"  "to 
tremble,  to  quake,  in  allusion  to  the  trembling  or  shud- 
dering of  a  woman  in  travail,  (Ps.  5.5:5)." — Ges.' 
Lex.    See  its  use  in  Isa,  23  :4  ;  54  :1  ;  G6:7,  8. 

Auvon,  rendered  "iniquity,"  means,  "wrong,  per- 
verseness,  wrong  action,  iniquity,  sin,  crime." — Ges.' 
Lex.  The  verse  would  be  more  correctly  rendered: 
"Behold  I  was  born  in  iniquity,  and  in  sin  did  my 
mother  conceive  me."  The  Hebrew  expresses  a  sinful 
nature  as  the  effect  of  conception  and  birth.  Tholuck 
parenthetically  renders  it,  "or  I  was  gotten  of  sinful 
seed."  Adam  Clarke  :  "All  my  parts  Avere  dcvclo2:)cd  in 
the  womb, the  sinful  principle  diffused  itself  through  the 
whole,  so  that  my  body  and  mind  grew  up  in  a  state  of 
corruption  and  moral  imperfection."  —  So  Lange, 
The  Bible  Commentary,  Tholuck,  et  al.  in  I. 

4.  "The  wicked  are  estranged  from  the  womb  :  they 
go  astray  as  soon  as  they  be  born,  speaking  lies." — 
Ps.  58:3.  Zur  (iir),  rendered  "go  astray," 
means  "to  go  off,  to  tui*n  aside  or  away,  to  depart,  es- 
pecially from  God,  from  the  way  of  truth  and  right." 
— Ges.'  Lex.  From  it  comes  Zaur  (  nj  ),  "a  stran- 
ger, an  enemy."    The  word  also  means  "a  foreigner, 


228 


CAMPBELLISM  UEJECT8  THE 


one  of  another  family."  Meerauchem  (oma), 
is  made  up  of  mem  (»),  from,  which  denotes 
"source,"  "material  out  of,  and  according  to  which" 
anything  is  formed,  and  of  rechem  (  qht  ), 
womb.  It,  therefore  expresses  the  thought  of  going 
astray  from  the  nature  derived  from  the  womb. 
Miheten  (psa),  rendered  "as  soon,"  is  made  up 
of  heten  (pa),  meaning  "womb,"  and  mem  (d), 
meaning  "source,  from,  material  out  of  which,  and 
according  to  which  anything  is  formed." — Ges.'  Lex. 

This  expres.sion  and  the  previous  one,  rendered 
"from  the  womb,"  constitute  a  doubled  and  twisted 
statement,that  the  wicked  arc  wicked  according  to  their  ' 
prenatal  nature.  A  literal  rendering  would  be:  "The 
wicked  are  estranged  according  to  their  nature  from 
the  womb ;  they  go  astray  according  to  their  nature 
from  the  womb,  speaking  lies.  The  next  verse  describes 
this  wickediiess.  Commenting  on  this,  Adam  Clarke: 
"  'This,'  says.  Dr.  Kennicott,  *and  the  next  two 
verses,  I  take  to  be  the  answer  of  Jehovah  to  the  ques- 
tion in  the  two  first  verses,  as  the  6th,  7th  and  8th  are 
the  answer  of  the  Psalmist,'  .  .  .  He  calls  the  wicked 
men,  men  who  had  always  been  wicked,  originally 
and  naturally  bad."  Lange  et  al.,  interpret  it  to  > 
mean  "inborn  depravity."  This,  and  Ps.  140:3,  Paul 
applies  to  the  race  of  mankind. — Romans  3:10-18. 
The  Wise  Man,  therefore,  said:  "Foolishness  is 
bound  up  in  the  heart  of  a  child." — Prov.  22:15. 
Quaeleth    (  rhii  ),  rendered    "foolishness,"  means 


BIBLE  ON  DEPRAVITY. 


229 


"folly,  by  im[)lied  impiety,  wickedness." — Ges.' 
Ilth.  Lex.  Quafshar  (iDp),  rendered  "bound  up" 
expresses  the  two-fold  idea  of  I)eing  fast  and  strong — 
lliat  is,  in  and  to  a  child's  heart  wickedness  clings 
fast  and  is  strong. — Ges.'  Lex.  Ileh. 

God,  through  Isaiah,  therefore  saj's  :  "I  knew  that 
thou  wouldst  deal  very  treacheroush',  and  wast  called 
a  transgressor  from  the  womb." — Isa.  48:8.  Pasha 
(VJD),  rendered  transgressor,  means  defection, 
rebellion,  transgression,  sin  against  God.  -It  would 
seem  to  be  stronger  than  ni'Dn  {chatauh,  which 
is  the  word  usually  rendered  sin.)  Mibhetan,  rendered 
from  the  womb,  means  according  to  the  nature  re- 
ceived from  the  womb. — See  Ges.  on  mem,  (o), 
and  the  exposition  of  Ps.  58  :3  underargument  ("d"). 

5.  "Ye  offspring  of  vipers."— Matt.  3  :  7  ;  12  :  34  ; 
23:33;  Luke  3:7.  Genneeina  (ysi^ur^/ia)  rendered 
generation,  in  all  these  passages,  is  from  gennao 
(yzui^dio),  "to  beget,"  "to  bear,  to  bring  forth." 
Hence  Robinson  defines  genveema  :  "Something  born 
or  produced  .  .  .  offspring,  progenj^  Matt.  3:7, 
yzi'taloyia  eycdib-u,  progeny  of  vipers." 

Greenfield:  "What  is  born  or  produced,  offspring, 
progeny,  brood."  Bagster  :  "AVhat  is  born  or  pro- 
duced, offspring,  progeny,  brood."  liiddell  and  Scott : 
"That  which  is  produced  ;  fruit  both  of  animals  and 
plants  •  that  which  begets  ;  a  begetting."  No  Lexicon 
dissents  from  the  voice  of  these  four,  in  defining 
gennecma  to  mean  the  begotten,  inborn  nature.  With 


230 


CAIVIPBELLISM  REJECTS  THE 


the  other  words,  of  its  fjimilj,  viz.  :  genea  (yeved) 
genealgeoniai  {-ffutaXoyioixac),  genealogia  {■ys.i^zaXoyia 
genesia  (jivtaca)  genetee  (js.vbt^)  genesis  (yiueai^) 
and  its  verb,  gennao,  genneema  occurs  134  times  in 
the  New  Testament ;  and,  in  every  one  of  these  occur- 
rences, it  retains  its  original  idea  of  begotten  or  birth 
nature.  See  Mark  14 : 25  ;  12:18;  22:18;  2  C^or.  9:10 
where  geneema  is  rendered  fruit,  with  the  idea  that 
the  fruit  is  of  the  nature  of  its  producer.  These  ref- 
erences contain  its  only  uses  in  the  New  Testament,  ex- 
cept those  in  my  proof  texts.  Commenting  on  this. 
Matt  Henry:  "They  were  a  viperous  brood,  the  off- 
spring of  those  that  had  the  same  spirit" — in  I. 
Stier:  "If  ye  will  bring  forth  fruit,  then  first  bi'ing 
forth  the  tr-ee  for  this.' '  -Words  of  Jesus,  vol.  2,  p. 163. 

Bengel:  "This  is  said  in  opposition  to  their  boast- 
ing their  descent  from  Abraham." — in  I.  Clirist's  il- 
lustration of  our  nature  by  the  nature  of  trees,  in 
Matt.  7  : 16-20,  may  be  applied  to  my  pi'oof  texts,  as 
comments.  As  Bengel  comments  on  Matt.  7  :  16  : 
"The  fruit  is  that  which  a  man  like  a  tree  puts  forth, 
from  the  good  or  evil  disposition  which  pervades  the 
whole  of  his  inward  nature."  As  these  trees  are  what 
they  were  when  they  were  planted,  so  man  is  what  his 
begotten  nature  is — geneema  . 

Satan  having  corrupted  human  nature,  by  seducing 
our  first  parents,  all  unregonerate  men  are  addressed 
by  Jesus:  "Ye  are  of  your  father,  the  devil,  and  the 
lusts  of  your  father  it  is  your  will  to  do."  John  8:44. 


BIBLE  OX  DEPRAVITY. 


23i 


Says  Tholuck:  "The  majority  of  interpreters,  :mcient 
and  modern,  refer  the  predicate  anthropoktonos 
(ai^dpco-oxzouo:: — murderer)  to  his  seducing  the  first  of 
mankind  into  sin,  whereby  the  death  (O'avazo;  tlia- 
natos)  was  originated." — in  I.  This  interpretation 
Tholuck  vindicates.  In  saying  we  have  inherited  Sa- 
tan's nature,  Jesus  but  alludes  to  Satan's  causing  the 
fall,  by  which,  from  our  parents,  we  inherit  our  wick- 
ed natures. 

6.  "That  which  is  born  of  the  ilesh  is  flesh;  that 
which  is  born  of  the  Spirit  is  spirit."  John  3:6.  To 
this  statement  there  is  a  large  class  of  Scriptural  par- 
allels. Such  parallels  are:  "That  the  law  might  be 
fulfilled  in  us  Avho  walk  not  after  the  flesh,  but  after 
the  Spirit.  For  they  that  are  after  the  flesh  do  mind 
the  things  of  the  flesh ;  l)ut  they  that  are  after  the 
Spirit  the  things  of  the  Spirit.  For  the  mind  of  the 
flesh  is  death  ;  but  the  mind  of  the  Spirit  is  life  and 
peace  :  because  the  mind  of  the  flesh  is  enmity  against 
God;  for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  it  be:  and  they  that  are  in  the  flesh  cannot 
please  God.    But  ye  are  not  in  the  flesh,  if  so  be  that 

the  Spirit  of  God  dwelleth  in  you  We  are  del)t- 

ors  not  to  the  flesh  to  live  after  the  flesh  ;  for  if  ye 
live  after  the  flesh  ye  must  die."  Rom.  8  :  4-9,  12. 
In  verses  4,  5,  12,  13  Kata,  (  xara  )  would  better 
be  rendered  according  to,  instead  of  "after,"  ac- 
cording to  the  flesh,  according  to  the  Spirit.  In  this 
the  Bible  Union  is  clearer  than  the  Revised  Version. 


232 


CAMPBELLISM  KEJECTS  THE 


Again,  "make  not  provision  for  thejlesh."  Koin.  13  : 
14  ;  "that  no^es/i  should  glory." — 1  Cor.  1  :26;  "Israel 
after  the  Jlesh  ;"  1  Cor.  10  :18;  "flesh  and  blood  can 
not  inherit  the  kingdom  of  God;"  1  Cor.  15:50; 
"tilthiness  of  the  Jlesh  ;"  2  Cor.  7  :l;"as  if  we  walked 
according  to  the  Jlesh;"  2  Cor.  10  :2  :  "we  do  not  war 
after  (xara  a'apxa  kata-sarka,  according  to  the  flesh) 
the  Jlesh;"  2  Cor.  10:3:  "I  conferred  not  with /es7i 
and  blood;"  Gal.  1:10 — "are  ye  now  made  perfect 
by  the  Jlesh  ;"  Gal,  3:3 — "was  born  after  the  Jlesh  ;" 
(xava  a'apxa,  according  to  the  flesh) — Gal.  4:23,  29; 
"use  not  your  freedom  for  an  occasion  of  the  flesh  ;" 
Gal.  5  :13 — "ye  shall  not  fulfill  the  lust  of  thejlesh"  — 
"the  ^esA  lusteth  against  the  Spirit;"  "the  works  of 
the  flesh  are  manifest,  which  are  fornication,  unolean- 
ness,  lasciviousness,  idolatry,  sorcery,  enmities,  strife, 
jealousies,  wraths,  factions,  divisions,  heresies,  envy- 
ings,  drunkenness,  revellings,  and  such  like :  but  the 
fruit  of  the  Spirit  is  love,  joy,  peace,"  etc.  ;  "they 
that  are  of  Christ  Jesus  have  crucified  the  Jlesh  ;  Gal. 
5:16,  17, 19,  24— "he  that  soweth  to  the  Jlesh  shall  of 
the  flesh  reap  corruption  ;"  "to  make  a  fair  show  in  the 
Jlesh ;"  "  that  they  may  glory  i  n  your  Jlesh  ;  "  G  al .  G  :  1 2 
13 — "we  also  once  lived  in  the  lusts  of  our  Jlesh,  do- 
ing the  desires  of  the  Jlesh.  .  .  .  and  were  by  nfl/wre 
(see  the  next  argument  on  the  word  "nature,"  in  this 
quotation),  the  children  of  wrath;"  "Gentiles  in  the 
Jlesh;"  Eph.  2:3-11 — "we.  .  .have  no  confidence  in 
the  Jlesh."  Phil  ;3  :3 — "puffed  up  by  his  Jleshly  mind  ;" 


BIBLE  OX  DEPRAVITY. 


233 


"agaiust  the  indulgence  of  the  flesh-;'  Col.  2:18.23, 
— "puttmg  away  the  fihh  of  the^esA"-!  Pet.  3  :  21. — 
"Them  that  walk  after  (^aapxoi; — sarkos,  genitive, 
of  the  flesh,  i.  e.,  of  its  leading)  the  flesh  in  the  lust 
of  defilement ;"  "they  entice  in  the  lusts  of  the  flesh 
by  lasciviousness  ;"  2  Pet.  2:10,  18 — "the  garment 
spotted  by  the /es/i."  Jude  23.  Turning  .to  the  gos- 
pels :  "The  ^esA  is  weak;"  Matt,  26:41,  "which 
were  born  not  of  blood,  nor  of  the  will  of  the  flesh 
.  .  .  but  of  God;"  John  1:13;  "Ye  judge  after  the 
flesh;"  John  8:  15;  ^^flesh  and  blood  hath  not  re- 
vealed it,  but  my  Father  which  is  in  heaven."  Matt. 
16  :  17.  8arx  (a'ap^,  aapx'oz)  rendered  "flesh" 
in  all  these  passages,  primarily,  means  our  physical 
nature.  From  that,  as  we,  through  natural  genera- 
tion, inherited  a  sinful  disposition,  sarx  takes  the  sec- 
ondar}'-  meaning,  sinful  nature.  In  all  the  a])ove  quo- 
ted Scriptures,  and  in  others  sarx  denotes  the  disposi- 
tion which  we  have  by  nature.  Referring  to  the  moral 
use  of  sarx,  Robinson's  Lex:  "Of  man's  carnal  na- 
ture in  general,  as  fallen,  frail,  corrupt,  full  of  weak- 
ness, and  pi-one  to  error  and  sin  .  .  .  man's  carnal 
nature,  as  on  an  active  principle  of  corruption  and  sin, 
ever  at  war  with  his  higher  spiritual  nature,  as  affected 
by  the  spirit  of  grace  through  faith."  So  Greenfield's, 
Bagster's,  et.  al.  Of  sarl-ikos  {aatmxo::)  another 
form  of  sarx,  Robinson's  and  other  Lexicons: 
"Implj'ing  weakness,  proneness  to  sin  .  .  .  carnal 
and  sinful  desires  and  affections."    So  sarkinos  {adp- 


234 


CAMPBELLISM  REJECTS  THE 


x;voc),  another  form  of  sarx:  "Implying  weakness, 
frailty,  proneness  to  sin ;  of  persons  carnal  and  world- 
ly."—  The  Lexicons.  We  have  sarJciJcos  "carnal" 
and  "fleshly,"  in  the  following  quotations:  "For  ye 
are  yet  carnal  .  .  .  there  is  among  you  jealousy, strife, 
are  ye  not  carnal;'''  "beloved,  I  beseech  you  ...  to 
abstain  hom  fleshly  lusts."  1  Cor.  3  :8,4  ;1  Pet.  2  :11. 

8arhinos,  is  rendered  "carnal"  the  following  quo- 
tations :  "I  am  carnal,  sold  under  sin  ;"  "I  could  not 
speak  unto  you  as  unto  spiritual,  but  as  unto  carnal." 
Rom.  7:14;  1  Cor.  3:1  ;t  Sarx,  being  taken  from 
the  nature  with  which  we  are  born,  when  used  in  its 
ethical  sense,  can  l)ut  denote  the  ethical  nature  with 
which  we  are  born.  Being  born  with  an  evil  nature, 
sarx  is  used  to  denote  our  evil  disposition.  In  all  the 
many  quotations,  above  quoted,  sarx  clearly  means 
our  evil  natures  :  in  its  ethical  use,  it  is  never,  in  the 
New  Testament,  used  for  a  holy  nature.  Let  the 
reader  not  be  led  into  error  by  the  Scriptures  and 
Lexicons  using  it  also  for  our  physical  nature,  when 
not  ethically  speaking.  I  repeat,  when  ethically  used, 
as  in  the  above  many  quotations,  sarx  always  denotes 
our  evil  nature,  with  which  we  are  born. 

Our  Savior,  therefore,  said  :  "That  which  is  born  of 
flesh  is  flesh."  Eef erring  to  these  words  of  our  Lord 
Harless  says:  "The  necessity  of  regeneration  is 
pointed  out  by  Christ  Himself.  .  .  For  in  a'an^  sarx 

t  I  here  use  the  Greek  'J'ext  in  Noveum  Tcsiamenlum,  Grace, 
Edilio  Seplima  Critica  Minor,  by  Tischendorf. 


BIBLE  OX  DEPRAVITY. 


235 


— that  is,  in  his  nature,  as  he  receives  it  at  the  birth 
of  the  body,  is  established  that  connection  with  his 
species  by  reason  of  which  his  mixed  spiritual  and  cor- 
poreal organization — this  indissolubly  united  natural 
basis  of  his  soul's  life — is  degenerate.  Far  from  the 
truth  as  it  would  be  to  identify  that  which  is  cajlcd 
flesh  with  the  body  and  bodily  existence,  it  were 
equally  wrong  to  separate  this  nature  from  its  corpo- 
real connection  with  the  race,  and  to  attribute  it  en- 
tirely to  the  soul,  which  has  no  existence  exce^Dt  in 
connection  with  the  life  of  the  body.f  But  since  the 
nature  is  of  mixed  spiritual — corporeal  existence  is 
brought  about  by  corporeal  birth,  the  degeneration  of 
this  nature  likewise  can  only  come  to  light  both  in  the 
affections  which  attach  themselves  to  the  spiritual  and 
soul  portion,  and  those  which  belong  to  the  corporeal 
and  sensuous.  And  in  regard  to  this  two-fold 
tendency,  the  basis  of  these  affections  is,  as  our  inborn 
and  degenerate  nature,  called  the  Jlesh  .  .  .  But  since 
all  this  has  for  its  source  an  inborn  and  corrupt  basis 
in  our  nature,  the  most  diverse  errors  of  a  corj^joreal 
and  sensuous  kind,  as  well  as  those  belonging  to  the 
soul  and  spirit,  are  called  in  one  and  the  same  line 
works  of  the  flesh."  Gal.  5:19) — /System  of  Chris- 
tian Ethics  pp.  237,  238.  On  p.  183,  Ilarless  says, 
referring  to  the  same  Scripture:  "The  duwdeu" 
(anothen,  from  above,  rendered  "again"  in  John  3:3, 


t  That  is,  no  present  or  earthly  ••  existence,  without  the 
earthly  body. 


236 


CAMPBELLISM  REJECTS  THE 


in  the  Corn.  Ver.,  "anew"  ia  the  Revised.)  "(Comp. 
dtoTspov — the  second  of  Nicodemus,  John  3:  4) 
points  out,  like  the  avd — ana — again,  and  -dhv 
— palin — ,  again,  the  position  of  this  birth  in  relation 
to  the  first  birth  into  the  natural  life,  as  beginning  over 
again  from  the  commencement,  a  second  birth.  The 
first,  as  the  birth  of  the  flesh,  forms  the  contrast  to 
the  birth  of  the  Spirit  (ro  yej-evv/xivov  ex  r^c  oapxo^ — 
to  gegenneemenon  eh  tees  sarfcos] — of  John  3  :  6 — the 
born  of  tlic  flesh.  The  new  birth  from  God  is  a  crea- 
tive act — a  XTc^esv  ; — Tctizein — creation — X  and  its 
immedia'e  result  affects  the  spiritual  life  of  the 
whole  man,  inasmuch  as  he  is  thereby  made  partaker 
of  a  new  vital  energy — a  new  principal  of  life — which 
is  able  to  guide  the  ethical  tendency  of  his  nature  in 
conformity  to  tlie  will  of  God  {xaza  Qzbv, — Icata  Theon 
according  to  God)  because  it  is  from  God  (sx  Qzdb — 
eli  Theou,  of  God).  For  this  reason  the  regenerate 
one  is  called  a  new  creature — a  new  man."  On  page 
182,  Harless  quotes  from  Martin  Luther:  "For  birth 
is  the  beginning  of  the  whole  life  and  of  the  whole 
man,  who  works  not  for  this,  that  he  may  be  born,  but 
is  first  born  to  the  end  that  he  may  work."  "He  who 
belongs  to  the  kingdom  of  God  and  heaven  must  first 
have  come  into  existence,before  he  begins  to  do  works 

fTbese  Greek  qnotationfs,  for  the  English  reader,  I  put  in  En- 
glish letters  and  ti  aiislate. 

X\\c  alludes  to  Ei)h.  2  10,  I."):  4:24.  where  Aiisein— created,  is 
used  to  denote  the  act  ot  rej^enerating. 


BIBLE  ON  DEPRAVITY. 


237 


pleasing  unto  God."  Commenting  on  our  Lord's 
words,  in  John  3  :  5,(5,  Tholuck:  "First.  Tlie  ne- 
cessity is  once  more  confirmed,  then  the  nature 
by  the  birth  is  explained — the  same  antithesis  as 
in  chapter  1  :13.  By  the  statement  of  the  begetting 
principle,  the  mode  of  generation  is  also  charac- 
terized." "From  the  act  of  begetting  on  the  natural 
side  of  humanity,  originates  a  product,  in  which  nature 
preponderates,  and  which,  first  by  a  new  act  of  grace 
from  above,  becomes  genuine  spirit.'''  Stier  :  "To 
■fEys'^vr^pLv^ov'  to  gegenneemenon,  the  born — with  its 
definite  article  expresses  the  widest  universality,  makes 
it  plain  that  ma ?i  as  such,  and  every  man  is  intended. 
.  .  .  It  is  not  -6ic  o  ysyewr^/jievo^ — pas  ho  gegen- 
neemenos,  every  one  born — ver.  8,  but  more  em- 
phatically and  definitely  in  the  neuter ;  and  thus  is  as- 
serted that  the  most  important  and  incontrovertible 
princil)le,  which  holds  good  also  in  the  higher  and  low- 
er orders  of  the  creature,  and  in  all  nature  ;  that  every- 
thing born  is  in  its  true  quality  just  what  its  source 
and  original  is — from  flesh  only  flesh  can  come,  and 
from  Spirit  only  spirit ;  from  the  earth,  only  the 
earthly ;  and  from  heaven  the  heavenl}^ ;  from  corrupt- 
ed man,  only  corrupt  humanit}^  and  from  the  Holy 
God  only  that  which  is  holy  and  meek  for  His  king- 
dom. .  .  .  Nay,  it  is  yet  stronger :  that  which 
yeyzvvfjfjLevov,  gegenneemenon — born,  is  altogether 
flesh,  flesh  once  more  like  that  which  is  born. 
Further,  it  is  a  reply  to  the  foolish  objection  of  Nico- 


238 


CAJMPBELLIS31  REJECTS  THE 


demus — even  if  a,  man  be  born  of  his  mother's  womb 
a  second  time,  what  would  he  be  but  the  same  Jtesh 
again?  Without  the  Spirit  the  new  life  would  be  just 
like  the  former  one  over  again.  There  are  two  births, 
and  the  former  is  only  one  of  them;  the  second  is 
strictly  another,  distinct  and  opposite  birth.  .  .  .  He 
illustrates  the  idea  of  the  new  birth  by  the  similitude 
of  the  former;  but  the  birth  of  the  Spirit  by  contrast 
with  it.  ...  That  which  is  born  of  the  flesh  is,  in 
the  very  first  begmnings  of  its  existence,  on  that  very 
account,  nothing  but  flesh,  even  before  it  has  become 
the  manwho  is  born :  it  is  born  in  guilt,  conceived  in 
sin,  mortal,  flesh.  .  .  .  The  impersonal  neuter 
points  to  the  hidden  beginnings  (to  which  the  evange- 
list had  referred  in  his  antithesis,  cha[)ter  1  :13),  just 
as  they  are  indicated  in  Luke  1  :35  ;  Matt.  1:20.  But, 
pointing  forward  also,  it  inexorably  includes  every  per- 
sonality of  man,  all  that  is  born  of  woman  by  the  will 
of  man,  and  the  entire  man,  just  as  he  is  born,  so  that 
there  is  nothing  in  him  which  does  not  lie  in  the  decree 
—this  is  flesh  born  of  flesh  !  .  .  .  All  the  love  of  the  nat- 
ural human  spirit  is  now  selfishness  or  caprice  :  all  its 
strength,  skill  and  power  is  simply  impotence,  as  it 
probably  regards  the  one  object  of  its  return  to  God  ; 
all  its  science  and  "wisdom  mere  folly  and  blindness  in 
things  which  are  divine  and  heavenly.  Let  no  one 
condemn  this  as  a  hard  saying  and  inflexible  dog- 
matic ;  it  is  the  solemn,  clear  and  merciful  testimony 
of  the  only  begotten  Son  of  God.  .  .  .  He  descended. 


BIBLE  OX  DEPRAVITY. 


239 


indeed,  into  human  nature  from  heaven  as  the  Sou  of 
Man,  through  the  operation  of  the  H0I3'  Spirit  in  Mary, 
His  mother,  and,  according  to  His  higher  nature,  is 
ever  not  only  in  the  kingdom  of  heaven,  but  in  heaven 
itself.— V.  Ur— Words  of  Jesus,  vol.  4,  x>P-  400- 
402. 

As  to  His  humanity,  being  begvitten  of  the  Holy 
Spirit,  Jesus  inherited  a  holy  nature.  Matt.  1:20; 
Luke  1:35.  So,  alluding  to  original  sin  as  the  basis 
of  a  sinful  life,  and  speaking  of  the  new  nature,  which 

begotten  of  the  Spirit,  as  the  basis  of  a  righteous 
life,  John  says:  ""Whosoever  is  begotten  of  God 
doeth  no  sin,  because  his  seed  abideth  in  him  :  and  he 
cannot  sin  because  he  is  begotten  of  God.''  I  John  3  :9. 
Adam  Clarke,  Bengol,  Olshausen,  Matt.  Henry,  Scott, 
and  Doddridge  interpret  John  1 :5  as  do  Steir.  I  know 
of  no  exception  among  scholarlj-,  Ciindid  exegetes. 
There  is  yet  another  clear  point  expressed  in  "that 
which  is  born  of  the  flesh  is  flesh,"  which  I  must  no- 
tice. Avvaw — gennao — rendered  born,  means,  es- 
pecially, beget,  Robinson's  Lexicon:  "To  beget,  to 
bear,  to  bring  forth,  to  be  born,  to  be  brought  into 
life,  to  come  into  life,  as  from  parents  generally." 
So  Greenfield's,  Bagster's  Lidders,and  Scott's,  et  al 
Lexicons.  Our  common  version  renders  it  begat,  be- 
gotten in  the  following  places :  Matt.  1:2,  3,4,  5,  6, 
7,  8,  9,  10,  11,  12,  13,  14,  15  ;  Acts  7  :8,  29  ;  13  :33; 
I  Cor.  4  :  15  ;  Philemon  10  ;  Heb.  1 :5  ;  I  John  5  :1, 
18.    In  Matt.  1  : 20  it  renders  it  "conceived  ;"  Gal.  4  : 


240 


CAMPBELLISM  REJECTS  THE 


24,  gcndereth — meaning  beget;  2  Tim.  2:23,  "gen- 
der ;"  Heb.  11  :12,  "sprung" — in  the  sense  of  begot- 
ten. Everywhere  the  Common  Version  renders  it 
born.  The  revised, renders  it  begotten  ;  elsewhere  the 
two  versions  render  it  alike  In  but  very  few  of  its 
occurrences,  in  the  New  Testament,  does  gennao,  in 
connection  with  being  born,  exclude  begetting.  So,  as 
we  have  seen,  are  its  derivatives  used.  TixTo — tihto 
is  used  in  the  New  Testament  eighteen  times  for 
"born,"  but  as  it  does  not  mean  beget,  it  is  never  used 
ethically  ;  which  is  very  significant,  in  favor  of  gennao 
meaning  beget,  as  well  as  born,  when  ethically  used. 
That  gennao  includes  begetting,  in  John  3  :5,  is  certain, 
from  the  fact  that  mere  birth  ciinnot  generate  or  make 
flesh''' — sinful  di-'positiou  ;  nor  could  mere  spiritual 
birth  make  "spirit" — a  righteous  disposition.  They 
are  the  natures  which  are  begotten — the  natures  that 
make  the  two  lives — flesh''  and  "spirit."  Nothing 
can,  therefore,  be  more  certain  than  that  Jesus  said 
we  are  begotten  in  the  birth  of  the  tlesh,  "flesh"  and 
begotten,  in  the  birth  of  the  Spirit,  "Spirit."  In  the 
first  begetting,  is  begotten,  original — inbred  sin;  in 
the  second,  is  original — inbred  righteousness.  In  John 
3  :5  gennao  means  both  begotten  and  born;  but  espe- 
cially and  significantly,  begotten.  John  3 :5,  there- 
fore, with  its  numerous  parallels,  most  forcibly  ca- 
l)rvssvs  original  sin.  Ifcistbe  key-note  of  instruction 
and  warning  to  mankind.  Without  regeneration  we 
are  only  "flesh"  in  thought,  "flesh"  infeeling  "flesh" 


BIBLE  ON  DEPRAVITY. 


241 


in  will,  "flesh  in  life;  and,  as  "flesh,"  perish  in  the 
death  of  deaths.  Regenerated,  we  are  "Spirit"  in 
thought,  "Spirit"  in  feeling,  "Spirit"  in  will," 
"Sjiirit"  in  life,  "Spirit"  in  glory,  forever  and  ever. 
All  of  this  from  begetting  only.    Reader,  what  are 

YOU? 

The  words  (p'rftxoi;  dvdpozo^ — pseukikos  anthropos, 
"iiatural  man,"  expresses  original  sin:  I  Cor.  2:14; 
James  3 :15,  19.  Psukikos  is  from  pseukee  (</"-jy//) 
which  means  the  "soul,"  that  is  the  animal  life,  which 
unites  the  spirit  and  the  body.  Literally  rendered, 
psukikos  anthropos  is  the  soul  or  animul  man.  That 
it  means  the  life  or  nature  with  which  we  were  begot- 
ten and  born,  is  beyond  a  shadow  of  dispute.  Our 
translators,  probably,  rendered  psukikos  by  the  word 
"natural"  because  it  denotes  our  nature,  begotten  and 
born,  which  is  adapted  to  the  earthly  life,  and  which, 
by  the  fall,  is  corrupt.  Before  the  fall,  it  was  natural 
only  in  the  sense  of  adaptation  to  the  earthly  life  ; 
since  the  fall,  it  is  natural  in  a  consequently  aJcZ^Y/ona? 
and  derivative  sense — that  of  sin  as  a  part  of  our  na- 
ture. Hence,  in  the  following  passages,  James  and 
Jude  usQ  psukikos  for  "sensual."  This  wisdom  is  not 
a  wisdom  that  cometh  down  from  above,  but  is  earth- 
ly, sensual,  devilish;  "these  are  they  who  make  separa- 
tions, senswaZ,  having  not  the  Spirit."  James  3:15; 
Jude  19.  That  is,  thoy  have  not  the  begotten,  inborn, 
righteous  nature,  which  is  from^above;  but  tlie  Ix'got- 
ten,  inborn  wickedness  which  is  from  below — ''earth- 


242 


CAMPBELHSM  REJECTS  THE 


7?/,"  '■^sensual.'''  To  the  same  intent:  "The  natural 
man — pseukikos  authropos — receivoth  not  the  things  of 
tlie  Spirit  of  God,"  etc.  Inasmuch  as  psukee  and 
psukikos  deno'e  that  with  wliich  we  are  born,  and  nev- 
er anything  else,  pseukikos  anihropos — the  natural 
man — is  the  one  who  is  born  the  psukikos  anthropos. 
Defining  psukikos,  Robinson's  Lexicon  says:  "Per- 
taining to  the  natural  man,  mind  and  affections,  sway- 
ed by  the  affections  and  passions  of  human  na- 
ture." James,  in  calling  siimers  (/'U')^!)cj,  dai/uLOvccod/j:; 
(psukikee  daimoniodees) — sensual,  demonish,  alludes 
to  two  things:  first,  the  nature  of  man;  second,  to 
that  nature,  as  through  the  fall,  captivated,  corrupted, 
and  fathered  by  the  devil.  See  John  8  :44  :  "Ye  are 
of  your  father,  the  devil,  and  the  lusts  of  3'^our  father 
ye  will  do."  It  is,  in  every  sense,  the  very  opposite 
to  TTveofiaux  01;,  pneumatikos,  spiritual. — 2  Cor.  2:13, 
14,  15,  3  :1,  etc. 

(8)  "We  were  by  nature — (puerei,  phusei — the 
children  of  wrath." — Eph.  2:3.  Liddells'  and  Scotts' 
Lex.  defines  jjAwiSv's  :  "The  nature,  that  is,  the  essence, 
inborn  quality,  property  or  constitution  of  a  person 
or  thing  .  .  .  one's  natural  born  powers,  parts,  tem- 
per,disposition  .  .  .  nature  as  a  product  and  generative 
power."  Bagster's  :  "Essence,  native  condition,  birth  ; 
native  species,  kind;  nature,  natural  frame,  nature, 
native  instinct;  nature,  prescribed  course  of  nature." 
Greenfields':  "Procreative  power ;  birth,  origin,  na- 
tivity ;  nature,  i.  e.  the  order  of  nature,  the  regular 


BIBLE  OF  DEPRAVITY. 


243 


constitution  and  course  of  things,  the  law  of  nature  ; 
hence  xaza  <f'jac\^lcata  pliusin — according  to  nature,  and 
izapa  (f'jo'.v — para  pJiusin — contrary  to  nature  ;  o  ~fj.no. 
<p>j<Tcv,ho para pliusin — unnatural ;  nature, essence, native 
qualities,  instinct,  propensit3S  spoken  of  a  native  feel- 
ing of  decorum,  a  native  sense  of  proprietj' ,  by  impl. 
a  kind,  sort,  species." 

.  Robinson's:  "Nature,  natural  source,  origin,  gener- 
ation, birth,  descent  ...  a  nature  as  generated,  pro- 
duced, naturally  existing,  a  being,  genus,  kind  ;  the 
nature  of  any  person  or  thing,  the  natural  constitu- 
tion, the  innate  disposition  and  qualities.  Of  persons 
in  a  moral  sense,  the  native  mode  of  thinking,  feeling, 
acting,  as  unenlightened  by  the  influence  of  divine 
truth."  It  is  from  (f'jco — p/nio,  "to  generate,  to 
produce,  to  bring  forth  to  let  grow,  e.  g.  plants,  .  . 
to  be  generated,  produced,  to  spring  up,  to  grow ;  .  .  . 
of  persons,  to  be  born,  to  grow  up,  to  be  l)y  nature." 
— Rob's,  ef.  al.  Lexs.  From  phuo,  and  as  sisters  to 
phusis,  are  fureia — phuteia,  plant,  (Matt.  15:  13) 
and  (poreco  — phuteo,  to  plant,  (Matt.  15  :13  ;  21  :33  ; 
Mark  12  :1  ;  Luke  13  :  6  ;  17:  6,28  ;  20  :9  ;  1  Cor.  3  : 
6,7,8  ;  9:7.)  So  neither  the  root  of  phusis  nor  its  sis- 
ters is,  or  ever  are  used  but  for  the  seed,  seeding,  that 
which  has  grown  from,  and  corresponds  to  the  seed  ; 
nor  is  there  an  instance  \ih.QVQ  phusis  can  be  made  to 
exclude  the  generated  quality  of  nature.  The  follow- 
ing 14  instances  are  the  only  occurrences  of  phusis  in 
the  New  Testament :  "Into  that  which  is  against  na- 


244 


CAMPBELL!  SM  KEJECTS  THE 


ture  ;"  ^ do  hy  nature  the  things;"  "uncircumcision 
which  is  by  nature  ;"  "If  God  spared  not  the  natural 
branches;"  "out  of  the  olive  tree  which  is  wild  by 
nature,  and  wert  grafted  in  contrary  to  nature  into 
.  .  .  these  which  be  the  na^Kra?  branches  ;"  "doth  not 
even  nature  itself  teach  you;"  "Jews  by  nature;'" 
'■^\\\\\(A\hy  nature  are  no  gods;"  "and  were  by  na- 
ture the  children  of  wrath  ;"  "Every  kind  of  beasts  ;" 
"man-fe*nc^ ;"  "partakers  of  the  divine  nature.'' — 
Rom.  1  :2G  ;  2  :14,27  ;  11  :21,24  ;  1  Cor.  11 :14  ;  Gul. 
2:15;  4:8;  Eph.  2:3;  Jas.  3:7;  2  Pet.  1:4.  The 
words  which  are  in  italics,  in  these  quotations,  are  the 
renderings  of  phusis.  The  English  reader  can,  for 
himself,  see  that  in  every  case  in  which  the  word  is 
used,  in  the  New  Testament,  it  means  generated  qual- 
ity or  kind. 

Scott:  "Great  pains,  .  .  .  have  been  employed  tu 
prove  that  'by  nature'  may  signify  custom  or  habit- 
ual practice.  But  the  attempt  has  been  evidently  baf- 
fled in  the  critic  .1  argument.  At  the  same  time,  stub- 
born facts  prove  that  .  .  .  the  children  of  believers 
are  as  prone  to  evil  and  averse  to  good,  as  those  of 
idolaters." — inl.  Matt.  Henry,  another  Presbyte- 
rian :  "Nature  not  only  by  custom  and  invitation,  but 
from  the  time  we  begin  to  exist,  and  by  reason  of 
our  natural  inclinations  and  appetites.  "  — in.  I. 
Olshausen,  on  phusei  meaning  a  nature  corrupted  by 
life,  after  birth,  well  says:  "This  view  of  man's  sinful 
nature,  as  produced  in  ever}'  individual  by  personal 


BIBLE  OX  DEPRAVITY. 


245 


guilt  is  refuted  by  (^^jazc  .  .  .  (fjcnc;  cannot,  with- 
out violence,  be  understood  otherwise  than  as  the  Lathi 
natura,  of  what  is  original,  innate,  in  opposition  to 
what  has  been  acquired  by  practice." — in  I. 

Calvin  :  "By  nature,  i.  e.,  from  the  very  origin  and 
womb  of  the  parent." — Comp.  Com.  So  Hodge,  Har- 
Icss,  Olshausen,  Euckert,  the  Bible  Commentary, 
Doddridge,  Bloomfield,  et.  al. 

Muller:  "But  St.  Paul  most  fully  and  clearly  de- 
scribes this  inborn  uncleanncss,  as  influencing  man's 
relation  to  God,  in  his  Epistle  to  the  Ephesians,  2:3. 
Such  texts  as  John  3  :3G  ;  Eom.  3:10,  imply  that  pre- 
vious to  man's  decision,  either  for  or  against  Christ, 
there  is  something  in  him  which  incurs  God's  wrath. 
Other  texts  of  Scripture  affirm  the  universality  of  sin, 
and  show  that  it  is  a  defilement  from  the  very  begin- 
ning of  his  Yiie." -Christian  Doctrine  of  Sin,  Yol.  2,  p. 
279.  Says  Muller, of  Meyer  :  "He  speaks  of  an  inborn 
principle  of  sin  in  man,  which  in  its  development  over- 
comes his  moral  will." — Quoting  from  Meyer's 
Kritisch  exeget  Hamlbuch  uher  den  brief  an  die  Eph- 
eser,  pp.  86,87,  3d  ed. 

Here  it  may  be  well  to  notice  an  objection  :  It  is 
objected  that  Matt.  18  :G  ;  19  :14,  mean  "unconscious" 
or  very  young  infants  ;  and  therefore  teaches  that  in.- 
fants  are  born  morally  pure.  To  this  I  reply, this, 
certainly,  cannot  be  the  right  interpretation,  since  it 
would  make  these  Scriptures  positively  contradict  the 
Scriptures  which  clearly  teach  the  contrary.  This 


246 


CAMPBELLISM  REJECTS  THE 


alone  is  sufficient  to  remove  the  objection,  supposed  to 
be  derived  from  those  Scriptures,agiiinst  inherited  de- 
pravity. The  doctrijie  of  innate  depravity  does  not 
depend  on  the  correctness  of  the  exphmation  which  I 
will  give  to  tlicse  Scriptures  ;  for  that  is  established  be- 
yond a  reasonable  doubt.  But,  second,  part,  at  least, 
of  those  Scriptures  speak  of  nuch  infants  as  were  old 
enougli  to  repent,  believe,  and  become  members  of  ihe 
church — they  were  church  members.  Elsewhere,  Jesus 
speaks  of  these  "little  ones"  as  believers — Matt.  10: 
42  ;  and  of  them,  in  Matt.  18:1-0,  and  Mark  9  :42, 
and  Luke  9:46-48,  He  says:  "Whoso  shall  cause 
these  little  ones  which  believe  in  me  to  stumble."  The 
receiving,  so  often  used  as  an  argument  for  receiving, 
baptizing  sucking  infants  into  the  church,  therefore, 
clearly  refers  to  receiving  only  such  children  as  are 
old  enough  to  repent  and  believe.  Says  Adam  Clarke  : 
"But  this  child  could  ?f;fl'7/v',  for  he  called  him  to  him. 
.  .  .  'Whosoever  will  receive,'  i.e.,  show  unto  such  a 
child-like,  unambitious  disciple  of  mine,  any  act  of 
kindness  for  my  sake." — On  Matt.  18:2,5.  Barnes; — 
"  'Whoso  sh;dl  receive.'  That  is,  whoso  will 
receive  and  love  one  with  a  spirit  like  this  child — one 
who  is  humble,  meek,  unambitious,  or  a  real  Christian. 
....    The  word  receive  means  to  approve,  love, 

treat  witli  kindness  ;  to  aid  in  time  of  need  

'Whoso  shall  offend.'  That  is,  cause  to  fall  or  to  sin; 
or  who  should  place  anything  in  the  way  to  hinder 
their  piety  and  usefulness.    'These  little  ones.'  That 


BIBLE  OX  DEPRAVITY. 


247 


Christians  manifegting  the  spirit  nf  little  children." 
—  On  Matt.  18,  5,  6.  Matthew  Henry,  Scott,  G.  W. 
Clarke  and  Stier  call  attention  to  this  as  a  repetition  of 
the  receiving  of  Chap.  10  :40-42,  where  it  is  certain 
that  believers  are  the  ones  to  be  received. 

As  to  Matt.  19  :14,  there  is  nothing  there  forbidding 
us  from  understanding  tliat  they  Avere  old  enough 
to  repent  and  believe.  Taking  them  in  His  arms  is  no 
evidence  that  they  were  too  young  to  repent  and  be- 
lieve ;  for  Baptist  preachers  Itaptize — as  I  heard  Dr. 
Williams,  of  Baltimore,  say  that  he  had  done — chil- 
dren so  little  that  they  carry  them  into  the  water.  Nor 
does  this  word  "infants,"  in  Luke  18:15-17,  exclude 
one  of  such  age  ;  for  ,3p£(fo; — BrepJios,  in  2  Tim. 
3  : 15  is  rendered  "child,"  and  designates  Timothy, 
when  he  was  old  onough  to  understand  the  Sacred 
Writings.  As  to  the  words  "young  children,"  in 
Jklark  10  :13,  it  is  a  rendering  of  -oudia — paidia,  which, 
in  Matt.  18:2,  3,  4,  5,  means  a  Christian — believing 
child  ;  in  Mark  5  :39,  40,  41,  one  near  of  age — "dam- 
sel ;"  in  Luke  7  :32  ;  John  4  :49,  it  means  large  chil- 
dren ;  and  in  John  21  :5  ;  1  John  2:13,  18,  persons  of 
age.  If  these  were  sucking  infants,  or  very  near 
such,  Jesus  meant  to  use  their  willingness  to  trust 
their  parents  as  illustrating  how  humbly  we  must  trust 
Him.  A  little  child,  until  deceived,  will  believe  any- 
thing a  parent  may  tell  it.  So  Barnes,  Bengel,  G.  W. 
Clarke,  in  substance,  comment.  It  may,  also,  allude 
to  the  glorious  fact  that  heaven  will  be  made  up  mostly 


248 


CAMPBELLISM  REJECTS  THE 


of  redeemed,  regenerate  infants.    Infants, dying  before 

tho  age  of  accountability,  are,  doubtless,  washed  in  the 

blood  of  Jesus,  so  that  they  will  not  become  sinners  in 

glory.    When  we  consider  th;it  the  greater  part  of  the 

race  die   in  infancy,  this  appears  a  glorious  truth. 

Muller  rightly  says  that  Matt.  18  19  :13,14,  and 

its  parallels  do  not  teach  that  children  are  born  pure. — 

Christian  Doctrine  of  Sin,  Vol.  2, p.  267. 

From  the  foregoing  arguments, it  is  certain  that  innate 

depravity  is  plainly  expressed  in  both  the  Old  and  the 

New  Testaments;  not  only  this,  but  it  runs  through  and 

underlies  the  whoh'  scriptural  doctrine  of  salvation.  The 

universal  Savior  is  necessitated  by  the  universally  and 

hopelessly  depraved  and  lost  condition  of  men.  And 

this  condition  of  men  can  be  caused  and  accounted  for 

only  by  universally  inherited  depravity.    As  good  Dr. 

Watts  expressed  it : — 

"  Lord,  I  am  vile,— conceived  in  sin, 
And  born  unholy  and  unclean ; 
Sprung  from  the  man  whose  guilty  fall 
Corrupts  the  race,  and  taints  us  all, 
Soon  as  we  draw  our  infant  breath. 
The  seeds  of  sin  grow  up  in  death; 
Thy  law  demands  a  perfect  heart; 
But  we're  defiled  in  every  part. 
O  Lord,  I  fall  before  Thy  face ; 
My  only  refuge  is  Thy  grace : 
No  outward  forms  can  make  me  clean; 
The  leprosy  lies  deep  within." 

II.  The  Scriptures  clearly  teach  that  our  nature  is 
totally  depraved. 

1.  Total  depravity  is  a  part  and  consequent  of  inher- 
ited depravity.    Psychologists  analyze  mind,  into  the 


BIBLE  OX  DEPRAVITY. 


249 


understandino-,  the  feelings  and  the  will.  These  are 
the  three  parts — "all"  the  parts  of  the  moral  or  spirit- 
ual man.  These,  by  birth,  man  equall}'^  inherits.  By 
birth,  these  are  equally  depraved.  Hence,  as  theolo- 
gians say:  "Man  is  depraved  in  all  his  parts"  ;  totally 
— that  is,  the  "sum  total"  of  the  parts  of  man  is  de- 
praved. Inasmuch  as  the  three  parts  of  man  are  in- 
herited, all  those  fearful  descriptions  of  sarx — "flesh" 
— psukikos  anthropos — "natural  man,"  pliusei — "na- 
ture" are  applicable  to  him,  as  totally  depraved. 

2.  Inasmuch  as  man  is  totally  lost,  he  is  totally  de- 
praved. Nowhere  do  the  Scriptures  state  or  imply 
that  either  the  understanding,  the  affections  or  the 
will,  is  on  the  side  of  God,  previous  to  regeneration. 
Nowhere  do  the  Scriptures  say  or  imply  that  either 
the  understanding,  the  affections,  or  the  will  does  not 
need  regeneration.  *Nowhere  do  the  Scriptures  say  or 
imply  that  either  the  understanding,  the  affections 
or  the  will  does  not  need  a  Savior.  Accoi'ding  to 
Campbellism,  one  of  the  three  parts  of  man  does  not 
need  regeneration  and  a  Savior.  As  God  must  send 
the  bad  to  hell,  the  good  to  heaven,  according  to  Camp- 
bellism, it  would  follow  that  a  jiart  of  each  one  who 
dies  without  rtqientance,  would  be  sent  to  hell  and  a 
part  to  heaven!  According  to  Campbellism,  in  case 
of  repentance,  in  the  "good  world,"  the  part  of 
man  which  is  not  depraved  would  have  no  thanks  to 
the  blood  that  cleansed,  but  would  walk  in  its  own  robe 
and    light,  and  wear  its  own  crown  I    According  to 


250 


CAMPBELLTSM  REJECTS  THE 


Campbellism,  where,  in  the  case  of  the  finally  impeni- 
tent, part  of  man  is  sent  to  hell,  all  of  him  that  is  tak- 
en to  heaven  would  sing:  "Unto  myself — the  part 
that  is  not  lost — be  glory,  honor,  dominion,  etc!" 
Thus,  according  to  Campbellism,  part  of  man  loves 
God,  scr\  es  Him  with  the  very  holiness  with  which 
Christ  Himself  loved  and  lived!  As  Campbailites  so 
much  object  to  the  expressions  "total,"  "depraved  in 
all  his  parts,"  they  must  have  applied  Alexander 
Campbell's  glass  so  closely  to  man  as  to  be  able  to  tell 
us  which  part  of  man  is  not  dcjoraved, which  part  of  him 
needs  no  regeneration,  and  will  walk  in  its  own  robe 
and  its  own  light,  in  heaven.  In  the  case  of  the  lost, 
they  must  be  able  to  tell  us  which  part  of  man  will  be 
sent  to  hell  and  which  to  heaven?  Campbellites  can- 
not weaken  the  force  of  this,  by  the  assertion  that, 
"man  is  judged  as  a  whole."  This  is  true  ;  and  it  is  a 
sword  that  cuts  towards  the  one  who  uses  it.  Why.? 
Simply  because  God  damns  or  approves  man  as  a 
whole,  for  the  very  reason  that  he  is  totally  lost  or 
totally  saved.  He  cannot  call  evil  good,  or  good  evil, 
which,  if  man  were  not  totally  depraved,  would  be  the 
case,  in  His  totally  condemning  man,  here  and  here- 
after. This, alone,  makes  the  attempt  of  Campbellism, 
to  find  righteousness  yet  in  the  natures  and  lives  of  the 
unregenerate, worse  than  the  white-washmg  of  the  sep- 
ulchres by  the  ancients.  "Oh !"  you  say,  "we  do  not 
mean  that  some  part  of  man  is  as  good  as  God,  needs 
no  regeneration,  no  Savior,  and  all  these  conclusions 


BIBLE  OX  DEPRAVITY. 


251 


which  you  have  drawn."  Yes,  but,  in  denying  total 
depravity  yoa  do  ?^-Ay  \i.  That  part  of  mau  which  "is 
not  depraved"  is  as  pure  as  all  of  Jesus  which  was 
not  depraved.  Swallow  your  doctrine  without  strain- 
ing :  or,  fall  at  the  cross  and  cry  : — 

"  And  there  may  I,  though  vile  as  he 
"Wash  all  my  sins  away." 

3.  If  man  is  not  totally  depraved,  the  Scriptures 
would  qiialifiedly  speak  of  him  as  a  sinner ;  but  they 
do  not  so  speak.  All  the  passages,  quoted  under  the 
proof  of  innate  depravity,  unqualifiedly  condemn  the 
sarx — "flesh" — the  psiil-ikos  anthropos — the  "natural 
man"  ;  and  the}'  affirm  that  that  which  is  "born  of 
the  flesh  is  flesh" — "flesh"  in  understanding,  "flesh" 
in  feeling,  "flesh"  in  will, — "flesh"  in  the  xohole  of 
life,  and  nothing  but  "flesh."  In  Eom.  8  :5,  6,  it  is 
not  said  that  a  part  of  the  "mind  of  the  flesh"  is 
wrong  and  "in  enmity  against  God;"  but  the  state- 
ment is  made  with  no  qualification — all  of  it  wrong, 
all  of  it  "enmit}'  against  God."  It  is  not  said,  in 
Eph.  2:3,  that  they  partlv  walked  in  sin,  and  that 
they  were  partly  *'by  nature  the  children  of  wrath  :" 
but  the  statements  are  made  with  no  qualification. 
Jesus  does  not  say — John  8:44 — jq  are  partly  of  your 
father,  the  devil,  and  part  of  his  lusts  ye  will  do  ;  but. 
He  says:  "Ye  are  of  your  father,  the  devil,  and  the 
lusts  of  your  father  it  is  your  will  to  do." 

4.  That  man  is  totally  depraved  is  evident  from  his 
being  a  child  of  the  devil — fathered  by  the  devil  of 


252 


CAMPBELLISM  KEJECTS  THE 


the  same  moral  nature,  and,  without  salvation,  des- 
tined to  the  same  hell  to  which  the  devil  is  destined. 
There  are  three  Scri[)ture3  which  are  perverted  into 
proof  that  God  is  the  father  of  all  men.  The  first  is, 
the  expression  in  the  Lord's  prayer,  "Our  Father." — 
Matt.  6  ;9.  But  Jesus  did  not  teach  unregenerate  men 
to  pray  that  prayer.  To  teach  any  unregenerate  per- 
son, young  or  old,  to  repeat  that  prayer,  is  a  wrong  to 
that  person  and  a  sin  against  God. 

The  second  proof,  that  unregenerate  persons  are 
children  of  God,  is  from  perverting  the  parable  of  the 
prodigal  son.  Luke  15  : 11-32.  The  parable  was  not 
designed  to  teach  that  all  sinners  were  once  in  God's 
house, — they  never  were,  save  when  in  Adam — that 
He  was  once  their  Father.  The  design  of  the  parable 
was  to  rebuke  the  Jews  for  murmuring  against  Him 
for  receiving  "sinners" — See  Trench  07i  Parables,  p. 
336,  et.  al.  See  the  use  of  paral)]es  explained  in  the 
previous  chapter  under  "1"  of  "Objections" — in  an- 
swer to  the  first  Campbcllite  ol)jection  to  the  time 
when  the  kingdom  was  set  up. 

The  third  proof,  that  all  men  are  children  of,  God  is 
from  perverting  the  words,  "for  we  are  also  his  off- 
spring .  .  .  Being  then  the  offspring  of  God." — 
Acts  17:28,  29.  To  this  I  reply  :  Fiuo^  (genos), 
rendered  offspring  ( 1 )  cannot  be  taken  to  denote  the 
close  relation  of  child  to  parent  without  making  it 
contradict  the  Scriptures  which  declare  that  all  unre- 
generate persons  are  children  of  the  Devil,  that  no 


BIBLE  ON  DEPRAVITY. 


253 


human  lieing,  except  by  regeneration  and  adoption,  is 
a  child  of  God.  (2)  (rCJios  is  used  iii  different  senses  : 
hence,  it  does  not,  necessarily,  denote  here,  the  rela- 
tion of  child  to  parent.  Robinson's  Lex:  "G^e/io.s,  a 
race, stock,  lineage,  in  various  senses  and  modifications 
e.  g.  offspring,  iDOsterity  .  .  a  family,  kindred,  stock, 
.  .  .  a  kind,  sort,  genus."'  Liddell  and  Scott's  Lex. 
'■'Geiios,  race,  stock,  descent,  noble  as  eJc  JthaJcees  ge- 
nos  ei/iii,  (i?  Idaxr^z  ysi^o:;  ie/ic)  I  am  of  the  stock  of 
Ilhica.  Theion  genos  einai,  {OzXo)^  ys'.^o^  €iv<u)  to  be  of 
divine  stock,  a  people,  nation,  race,  an  age,  a  genera- 
tion, time  of  life,  sex,  gender,  kind,  genus  ...  a 
division  of  the  citizens  of  Athens,  a  clan."  Thus 
the  word  is  used  in  many  senses.  It  does  not  come 
from  <7e?i7iao  (^svao),  to  beget,  but  from  geno^  gino- 
mai  (jivio,  yijvoiiac),  "to  become,  to  happen,  next 
to  be  born." — Liddell  and  Scott.  Hence,  genos  pri- 
marily signifies  to  come  into  existence  :  secondarily, 
and  then,  in  a  variety  of  senses,  it  signifies  stock  or 
race  descent.  In  the  New  Testament  genos  occurs  21 
times.  It  is  rendered  :  "kind,"— Matt.  13  :47  ;  17  :21 ; 
Mark  0  :29  ;  1  Cor.  12  :  10— "nation,"— Mark  7  :2G  ; 
Gal.  1:11;  "kindred,"— Acts,  4:6;  7  :13,19— "off- 
spring,"—Acts   17  :  28,29;  Rev.  22:16  ;— "birth," 

"born,"— Acts  18  :  2,24— "stock,"  Acts   13  :  26  ; 

Philem.  3  :9 — "generation," — 1  Pot.  2  :9  ;  "nation," — 
Mark  7:26;  Gil.  1:14;  "country,"— Acts  4  :36  ;  "di- 
versities,"— 1  Cor.  12:28.  Thus,  we  see  that,  in 
both  Classic  and  Now  Testament  Greek,  by  both  its 


254 


CAMPBELLISM  REJECTS  THE 


derivation  and  its  usage,  genos  does  not  primarily 
mean  "offspring."  The  Greek  poet,  whom  Paul  cites, 
did  not  understand  that  God  is  our  Father  in  any  such 
a  sense  as  that  He  generates  us  ;  nor  did  Paul,  by  cit- 
ing him,  mean  to  contradict  what  he  elsewhere  says, 
that  we  are  "flesh,"  by  nature,  and  "the  children  of 
God  by  faith  in  Christ  Jesus." — Rom.  8:5-17;  Gal. 
2:26.  "Offspring"  is  an  erroneous  rendering  of  the 
passage.  It  means  that  we  wei'e  created  with  the 
sense  of  understanding,  feeling,  willing,  and  with  a 
nature  to  know  right  and  wrong — with  a  "moral"  na- 
ture— in  the  image  of  God  ;  and  that  to  Him  we  owe 
our  origin  and  our  continuance.  It  means  that,  and 
nothing  else.  In  the  sense  of  dependence  on  Him  for 
our  being:  "in  Him  we  live,  and  move,  and  have  our 
being."  We  do  not  read  that,  even,  the  poor  heathen 
were  so  blind  as  to  meet  Paul  with  this  use  of  ^ 'genos" 
and,  thereby,  claim  that  it  rendered  being  brought  in. 
to  God  and  Christ  and  becoming  "children  of  God  by 
faith  in  Christ  Jesus"  unnecessary.  Had  Paul  here 
used  either  teknon  (tsxpou)  paidion  (-acdco^^)  wliyos 
(uloz)  brephos  (^f)ido^  )  there  would  have  been  more 
seeming  plausibility  in  an  argument,  deduced  from 
Acts  17 :28,29,  to  prove  that  God  is  our  spiritual 
Father.  Even  had  Paul  here  used  either  telcnon, 
why  OS, brephos,  ov  paidion  to  prevent  making  the  pass- 
age conflict  with  numerous  other  Scriptures  which, 
plainly,  reveal  the  contrary,  we  would  have  to  seek 
some  distant  or  secondary  use  of  the  word. 


BIBLE  ON  DEPRAVITY. 


255 


(3)  As  intimated  in  the  last  argument,  the  Scrip- 
tures declare  that  we  are  not  the  children  of  God  be- 
fore we  are  regenerated,  and  adopted,  (a)  The  argu- 
ment, previously  set  forth,  that,  by  natural  genera- 
tion, we  are  only  children  of  the  "flesh,  makes  it 
evident  that  we  cannot  be  the  children  of  the 
"Great  Spirit"  until  begotten  by  Him.  (b)  This 
is  evident  from  our  not  being  "  partakers  of 
the  divine  nature"  until  we  are  born  again.  Says 
Peter:  "He  hath  granted  unto  us  his  precious  and 
exceeding  great  promises,  that  through  these  ye 
may  become  partakers  of  the  divine  nature.'" — 2  Pet. 
1 :4.  If  naturally  children  of  God,  we  would  partake 
of  His  nature,  from  our  birth,  (c)  That  we  are  not 
children  of  God  before  the  new  birth  is  evident  from 
only  Christians  being  called  Chrisfs  spiritual  breth- 
ren. "For  both  he  that  sanctifieth  and  they  that  are 
sanctified  are  all  of  one:  for  tvhich  cause  he  is  not 
ashamed  to  call  them  bre(Iircn.''—lieh.  2:11,  12,  13. 
This,  as  the  reader  will  see  from  the  context,  is  said 
of  onl}'  Christians,  (d)  That  we  are  not  children  of 
God  by  natural  bii*th  is  evident  from  our  being  "joint 
heirs"  with  Christ  only  after  the  second  birth.  Of 
Christians,  Paul  says  :  "We  are  children  of  God  :  and 
if  children,  then  heirs  ;  heirs  of  God  and  Joint  heirs 
xoith  Christ.'^ — Rom.  8:  17.  Nowhere  does  God's 
word  declare  that  His  spiritual  children  are  disin- 
herited. Hence  this  passage,  impliedly,  declares  that 
only  the  Christian  is  a  child  of  God.    (c)    That  we 


256 


CAIVIPBELLISM  REJECTS  THE 


are  not,  naturally,  children  of  God  is  evident  from 
only  those  being  children  of  God  who  are  "led  by  the 
Spirit  of  God."  "For  as  many— just  "as  many"' 
and  no  more — "as  are  led  by  tl\e  Spirit  of  God,  these 
are  the  sons  of  God."  Eom.  8  :15.  (f )  That  we  arc 
not,  naturally,  children  of  God  is  revealed  in  that  only 
the  children  of  God  can  feel  to  cry,  "Abba  father." 
Rom.  8:  15.  Abba  ho  ixiteer  (^Aj3j9a  d  Trazrjf}),  "our 
father"  is  Chaldaic,  Abba  meaning,  father,  and 

Greek,  pateer,  meaning  father.  Literally  rendered, 
Abba  ho  pateer  is  Father,  the  Father.  Adam  Clarke 
quotes  a  Hebrew  law:  "Men  servants  and  maid  ser- 
vants do  not  call  their  master  abba  nor  their 
mistress  ima — mother.  Tholuck,  Ambrose, 
Origen,  Theodoret  say  WvAt  pateer  is  added  to  Abba  as 
an  explanation ;  "and  the  reason  for  preferring  the 
Chaldaic  for  the  paternal  name  is  that  it  sounds  more 
child-like."  in  I.  Augustine,  Calvin,  say  that  the 
double  expression  was  to  indicate  that  Gentile  and 
Jew  could  join  in  saying  Abba.  Whichever  of  these 
interpretations  we  adopt  teaches  that  only  children  can 
look  up  to  God  and  truly  say,  "Father."  "For  w^e 
have  not  received  the  spirit  of  bondage  again  unto 
fear" — before  we  receive  the  Spirit  of  Christ  we  look 
on  God  not  as  Father,  but  as  Master,  with  the  lash  on 
our  backs,  we  having  no  love  for  Him  (v.  7)  and  re- 
garding Him  as  hating  us  ;  so  every  sinner  feels — "but 
ye  have  received  the  spirit  of  adoption,  whereby  we 
cry,  Abba  Father." — Rom.  8:15.    Were  we  by  na- 


BIBLE  ON  DEPRAVITY. 


257 


ture  children  of  God  we  would  feel  to  say  "Abba 
Father,"  without  the  "spirit  of  adoption."  "The 
regenerated  man,  by  virtue  of  his  direct  entrance  upon 
ihe  life  of  God,  is  really  become  of  divine  extraction, 
and  a  being  after  his  own  kind."-.  TAo?t/c^  on  v.  14. 
(g)  That  we  are  not  children  of  God,  previous  to  re- 
generation, is  evident  from  our  having  no  part  with 
them  in  God's  kingdom,  either  here  or  hereafter. 
"Except  a  man  be  born  anew,  he  cannot  see  the  king- 
dom of  God." — John  3:3.  "Thou  hast  neither  part 
nor  lot  in  this  matter  ;  for  thy  heart  is  not  right  before 
God." — Acts  8  :21.  "I  send  thee  to  open  their  eyes, 
that  they  may  turn  from  darkness  to  light,  and  from 
the  power  of  Satan  unto  God,  that  they  may  receive 
remission  of  sin  and  inheritarice  among  them  that  are 
sanctified  hij  faith  in  me.'' — Acts  26  :17,  18.  (h)  That 
we  are  not  children  of  God  previous  to  being  Chris- 
tians, is  evident  from  our  being  "aliens"  to  God's  fam- 
ily and  kingdom,  and  "afar  off."  "Separate  from 
Christ,  alienated  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenant  of  promise,  having  no 
hope,  and  without  God  in  the  world." — Eph.  2:12;  4  : 
18;  Col,  1:21.  An  alien  to  any  government  has  no 
power  in  it.  Here  unregenerate  persons  are  declared 
to  be,  first,  separate  from  Christ  in  feeling,  nature, 
state,  destiny;  second,  alienated,  having  no  part  in 
God's  family  and  kingdom  ;  third,  strangers,  that  is, 
liaving  not  the  acquaintance  in  the  family  and  the 
kingdom  of  God — that  even  the  prodigal  son  had — for 


258 


CAMPBELLISM  REJECTS  THE 


he  did  have  acquaintance  there,  even  when  feeding 
swine;  fourth,  "vvitiiout  God,"  or  any  kind  of  pos- 
session or  title  from  Him  ;  tifth,  therefore,  "having 
no  hope.''  Certainly,  such  persons  cannot  claim  that 
they  have  God  as  their  Father  !  (i)  That  unregener- 
ate  men  are  not  children  of  God,  is  clear  from  their  be- 
ing "the  S071S  of  disobedience." — Eph.  2  :2.  Arreidsta 
(apithia),  rendered  "disobedience",  means  "unper- 
suaded,  unbelief,  disobedience." — Robinson's  et  al., 
Lexs.  In  Rom.  11:32;  Heb.  4  :6,  11,  it  is  rendered 
"unbelief",  and  in  Eph.  2:6;  5:6;  Col.  3:6,  it  is 
rendered  disobedient.  The  Revised  Version,  every- 
where, renders  it  "disobedience."  The  word  charac- 
terizes the  unregenerate  as  children  of  the  very  spirit 
of  disobedience,  and  here  and  in  Rom.  8:7  they  are 
declared  to  be  of  this  spirit  of  disobedience  by  birth 
— "flesh,"  "by  nature."  Certainly,  then,  unless  God 
is  "disobedience,"  unregenerate  men  are  not  His  chil- 
dren, (j)  That  unregenerate  men  are  not  children 
of  God,  is  evident  from  their  being  children  of  the 
devil.  "Ye  are  of  your  father,  the  devil,  and  the 
lusts  of  your  father  it  is  your  will  to  do."— John  8  :44. 
Commenting  on  this,  Tholuck  says  :  "They  who  are 
truly  the  sons  of  God  and  members  of  His  family, 
cannot  be  ignorant  of  the  language  of  their  father's 
house." — in  I.  Being  offspring  of  the  devil  accounts 
for  their  being  called  the  "sons  of  disobedience." 
(k)  That  unregenerate  men  are  not  children  of  God, 
is  clear  from  their  being,  by  nature  and  by  practice, 


BIBLE  ON  DEPRAVITY. 


259 


the  "children  of  wrath. *'--Eph.  2  :2.  That  the  word, 
here  rendered  nature,  always  means  the  nature  with 
which  we  are  be<:()tten  and  born, has  been  proved  under 
th(^  arguments  for  inherited  depravit3^  Most  certainly, 
God's  children  are  not  "children  of  wrath;"  there- 
fore, unregcnerate  men  are  not  God's  children  (1) 
That  unregenerate  persons  are  not  God's  children,  is 
evident  from  their  being  of  Satan's  family,  of  Satan's 
spirit,  of  Satan's  final  doom.  The  Scriptures  divide 
mankind,  by  nature,  practice  and  destiny,  into  two  di- 
visions. The  children  of  God  ;  the  children  of  Satan  : 
the  children  of  light ;  the  children  of  darkness  :  the 
enemies  of  God;  the  friends  of  God :  the  children  of 
His  favor ;  the  children  of  His  wrath  :  the  saved  ;  the 
lost :  the  wicked  ;  the  righteous:  those  who  "scatter 
abroad ;"  and  those  who  gather  with  Him;  citizens; 
aliens  :  possessing  the  spirit  of  Satan  ;  possessing  the 
Spirit  of  God  :  in  the  kingdom  of  Satan  ;  in  the  king- 
dom of  God  :  destined  for  hell;  destined  for  heaven. 
These  are  said  to  be  traveling  two  roads — the  righteous, 
the  "strait  and  narrow  road  ;"  the  wicked,  the  "broad  ' 
road."  The  blood  of  Christ,  cleansing  from  sin, 
bringing  into  the  family  and  kingdom  of  God,  is  the 
line  of  demarkation  between  these  classes.  Look  at 
the  uni-egenerate,  as  the  light  is  thrown  upon  them 
from  the  eternal  world — even  Universalists  concede 
"God  will  not  damn  His  children" — and  answer  if 
they  look  like  God's  children; — "Then  shall  He  say 
unto  them  on  the  left  hand, Depart  from  me,  ye  cursed 


260 


CAMPBELLISM  KEJECTS  THE 


into  eternal  fire,  which  is  prepared  for  the  devil  and 
his  angels," — Matt.  25:41.  Of  the  same  nature,  the 
same  family,  the  same  kingdom  and  the  same  life  as 
the  devil  and  his  angels,  they  are  together  with  them 
plunged  into  the  same  judicial  doom.f 

That  no  one  is  naturally  born  a  child  of  God — 

THAT  only  the  REGENERATE  ARE  CHILDREN  OF  GoD  IS 
AS  CERTAIN,  AS  THAT  GOD,  IN  JUSTICE,  WARNING  AND 
MERCY  HAS  SPOKEN  TO  A  LOST  WORLD.     Let  nO  One,  who 

loves  God's  Word  and  weeps  and  prays  over  lost  men 
and  women,  teach  any  child  or  grown  person  other  than 
that  we  are  "children  of  God  by  faith  in  Christ  Jesus." 

Inasmuch  as  children  partake  of  the  nature  of  their 
parents,and  Satan  is  totally  depraved,  it  is  very  certain 
that  every  one  of  his  children  inherits  his  totally  de- 
praved nature.  Hence  Paul  says  that  "the  mind  of 
the  flesh  is  enmity  against  God." — Eom.  8:7. 

5.  That  man  is  totally  depraved, is  evident  from  his 
being  a  violator  of,  and  guilty  of  violating,  the  whole 
law  of  God.  Jesus  sums  up  the  whole  law  of  God  : 
*  "Thou  shalt  love  the  Lord  thy  God  with  all  thy  soul 
and  with  all  thy  mind  .  .  .  Thou  shalt  love  thy  neigh- 
bor as  thyself."— Matt.  22:37,38.  The  Jews,  like  the 
majority  of  mankind,  to-day,  thought  each  of  the 

tThere  is  i)revaleiit  so  iiiuch"liberalism."  so  much  white-wash- 
inn;.  JlattCriiiir  our  old  Adamic  iiaturo  and  condition — children 
l)cini;-niadi"  believe,  saviiii;- the  I-nrd's  i)raycr— "Our  Father"' 
—(hilt  they  ;ire  '-(eid  s  liitle  ones."  "God  s  little  Iambs"— 
preachers  a'lul  \\  riters  teaelun;;-  ihnl  all  are  God's  children,  that 
I  ha\e.  been  careful  to  prove  most  clearly  that  only  those  who  are 
"children  of  God  by  faith  in  Christ  Jesus''  are  God's  children. 


BIBLE  OX  DEPRAVITY. 


261 


ten  commandments  a  dis>tinct  law.  They  carried  this 
so  far  as  to  say :  "Moses  has  enjoined  365  prohibi- 
tions and  248  commands,  making  in  all  613  different 
precepts  and  ordinances."  Words  of  Jesus,  vol.  3, 
p.  177.  With  the  majority  of  mankind,  of  the  pres- 
ent, the  Jews,  regarding  each  commandment  as  a  dis- 
tinct law,  held  that  any  one  of  the  commandments 
could  be  violated  without  violating  all  the  others.  As 
in  the  Sermon  on  the  Mount,  Christ  lays  the  ax  at  the 
root  of  this  erroneous  conception  of  the  law,  by  pro- 
claiming its  unity.  In  summing  up  this  law,  Moses 
frequently  omitted  mentioning  the  second  part — love 
to  our  neighbor :  "Love  the  Lord  thy  God  Avith  all 
thine  heart  and  with  all  thy  soul."~Deut.  30:  6  ;  10  : 
12  ;  6  :5.  He  did  not  do  this  disregardful  of  love  to 
our  neighbor  ;  for  he,  elsewhere,  distinctly  recognized 
love  to  our  neighbor  as  an  essential  part  of  the  law. — 
Lev.  19  :18.  But  he  did  it  because  God  is  not  loved 
except  where  we  are  faithful  to  our  neighbor.  Be- 
cause love  to  God  glorifies  Him  by  making  us  faithful 
to  Him  in  all  our  relations  to  Him,  as  these  branch  out 
divineward  and  humanward.  (  Excuse  coining  these  two 
words ) . 

In  announcing  the  "second"  commandment,  Christ 
does  not  recognize  the  law  as  of  two  parts.  But,  as 
Stier  remarks:  "Although  the  first  and  sole  com- 
mandment was  sufficient  to  say  and  enjoin  everything, 
it  is  yet  not  enough  for  the  deaf  ears  and  hard  heart 
of  man.  If  any  man  saith,  I  love  God,  and  hateth 
his  brother,  he  is  a  liar  ;  but  because  we  might  all  be 


2fi2  CAIVIPBELLTSM  REJECTS  THE 


such  liiirs,  therefore,  we  have  further  this  command-. 
ment  from  Him,  that  ho  who  loves  God  loves  his  broth- 
er also." —  Words  of  Jesus,  vol.  3,  p.  181.  (My 
italics). 

Says  Muller :  "But  the  manner  in  which  Christ 
speaks  of  the  first  of  these — absolutely,  'the  great 
commandment'  very  clearly  indicates  that  we  must 
seek  the  union  of  both  in  it  .  .  .  Strictly  speaking 
this — the  second  command — is  actually  expressed  in 
the  command  to  love  God  ...  A  love  which  lays 
claim  to  the  whole  inner  life,  cannot  stand  side  by  side 
with  other  moral  commands  as  above  them,  or  below 
them,  it  must  embrace  and  penetrate  them  all.  The 
Old  Testament  bases  to  reverence  human  life  upon  the 
fact  that  God  made  man  in  his  own  image." — Chris- 
tian Doctrine  of  Sin,  vol.  1,  p.  110. 

This  unity  is  recognized  throughout  the  Bible,  in 
that  all  glory  belongs  to  God.  Near  200  Scriptures 
reveal  man's  whole  duty  by  the  word  "glory,"  as  be- 
ing due  to  God.  Paul  sums  it  up  in  :  "Whether  there- 
fore ye  eat  or  drink,  or  whatsoever  ye  do,  do  all  to 
the  glory  of  God."— 1  Cor.  10:31.  Love  to  God  is 
the  whole  of  the  moral  law ;  love  to  God  manifests 
itself  in  doing  all  to  His  glory,  whether  we  act  to- 
wards Him  respective  of  or  irrespective  of  man.  Each 
of  the  ten  commandments  is,  therefore,  no  law,  but 
only  a  part  of  the  one  law,  in  one  of  its  ten  branches, 
as  "commandments."  In  view  of  the  unity  of 
the  law  James  said :  "For  whosoever  shall  keep  the 
whole  law,  and  yet  stumble  in  one  point  he  has  be- 
come guilty  of  all." — James  2:10.     The  reason  for 


BIBLE  OX  DEPRAVITY. 


263 


this  is  the  unity  of  tlio  law;  the  whole  law  resting  on 
the  Law  Giver's  authority.  A  violation  of  an}'  part 
of  it,  like  the  rent  of  a  garment,  or  the  rebellion 
against  any  part  of  the  law  of  our  country,  is  a  rent— 
a  violation  of  the  whole  divine  law,  a  thrust  at  the  au- 
thority of  tiiat  law.  He  that  purposely  violates  the 
least  part  of  the  divine  law, — whatever  that  command- 
ment may  be — does  so  through  disrespect  and  hatred 
to  the  law  and  its  authority.  Were  there  sufficient  in- 
ducement or  temptation  to  violate  any  other  part  of 
the  law  he  would  as  readily  violate  it.  In  violating 
any  part  of  the  law,  he  undeniably  proves  himself,  in 
spirit,  a  rebel  against  the  whole  law.  Hence,  James 
gives  the  reason  why  one  is  guilty  of  violating  the 
whole  law  when  he  violates  a  part  of  it :  "For  he  who 
said,  Do  not  commit  adultery,  said  also,  do  not  kill. 
Now  if  thou  dost  not  commit  adultery,  but  killest, 
thou  art  become  a  transgressor  of  the  Za?<;" — of  the 
undivided  and  indivisible  law.  Take  a  man  who  lies 
and  does  not  murder.  Think  you  it  is  regard  for  the 
law  or  its  authority  that  permits  him  to  lie  and  pre- 
vents him  from  committing  murder?  Or  the  man  who 
commits  adultery  and  does  not  murder.  Think  vou 
that  it  is  regard  for  the  law  and  its  authority  that  per- 
mits him  to  violate  the  one  and  keep  the  other?  Take 
the  man  who  cheats  and  does  not  rob.  Think  yon  that 
his  regard  for  the  law  and  its  authority  permits  him  to 
wrongfully  possess  his  neighbors'  property  in  the  one 
way,  and  f()rl)ids  him  to  wrongfully  possess  it  in  the 


264 


CAMPBELLISM  REJECTS  THE 


other?  Take  the  man  who  is  what  the  world  calls  the 
best  "moral  man."  Think  you  that  regard  for  the 
law  prevents  him  from  being  an  "immoral,"  "bad 
man,  and  permits  him  to  live  in  violation  of  the  law, 
that  calls  on  him  to  love  God, to  give  to  Him  the  heart 
and  to  walk  in  the  Christian  life.  No  !  a  thousand 
times  no ! !  In  every  one  of  these  cases  the  sin  is 
from  "enmity  against  God;"  and,  therefore,it3  author 
has  no  regard,  whatever,  for  Him  or  His  law.  The 
only  reason  men  violate  the  law  more  in  some  ways 
than  in  others,  is  because  they  are  not  tempted  so 
strongly  to  violate  it  in  others — or,  because  the  educa- 
tion and  surroundings  have  been  different.  How 
often  do  we  see  "one  crime  lead  to  another,"  in 
order  to  hide  the  first,  when  the  criminal  had, 
at  the  beginning,  no  thought  of  committing  other 
than  the  first?  Like  the  tamed  tiger.  Docile,  harm- 
less. You  might  think  it  had  lost  its  blood-thirsty, 
tiger  nature.  Only  a  taste  of  blood  will  often  prove 
it  as  totally  a  tiger,  as  is  the  tiger  in  the  jungles 
of  India.  As  Adam  Clarke  comments  ;  "The  truth  is, 
any  sin  is  against  the  Divine  authority;  and  he  who 
has  committed  one  transgression  is  guilty  of  death; 
and  by  his  one  deliberate  act  dissolves  as  far  as  he  can, 
the  sacred  connection  that  subsists  between  the  divine 
precepts  and  the  obligation  which  he  is  under  to  obey, 
and  thus  casts  off  in  effect  his  allegiance  to  God.  For 
if  God  should  be  obeyed  in  one  instance,  ho  should  be 
obeyed  in  all,  as  the  authority  and  reason  of  obedience 


BIBLE  OX  DErR.VVITY. 


265 


are  the  same  in  every  case;  he,  therefore,  who  breaks 
one  of  these  hiws  is,  in  effect,  jf  not  in  fact,  guilty  of 
the  whole." — On  James  2 : 10.  Or  as  Harless,  from 
a  different  standpoint,  expresses  it:  "That  which  is 
said  in  reference  to  the  law  of  God,  that  he  who  will 
keep  it,  and  fails  in  any  one  particular,  is  guilt}'  of 
l)reaking  the  whole,  (Jas,  2:10)  applies  also  in  refer- 
ence to  the  true  goodness  of  the  moral  personality. 
When  just  only  in  one  respect  will  that  which  is  not 
good,  and  by  this  will  do  that  which  is  evil,  there  is, 
thereby,  given  simply  the  jiroof  of  a  ruined  person- 
ality.^''—  Cliristian  EtMcs,  p.  87.    (My  italics.) 

To  THE  OBJECTTOX,  that  it  is  right  to  love  our  chil- 
dren, etc.,  etc.,  and  that  man  proves  himself  not  to- 
tally depraved  hy  doing  so,  Andrew  Fuller  well  says: 

"It  is  right,  no  doubt,  that  children  should  be  dutiful 
to  their  parents,  parents  affectionate  to  their  chil- 
dren and  that  every  relation  of  life  should  be  tilled 
with  fidelity  and  honor.  But  these  duties  require  to 
be  discharged  in  the  love  of  God,  not  without  it ;  nor 
is  there  any  duty  performed,  strictly  speaking,  where 
the  love  of  God  is  wanting.  Read  those  parts  of 
Paul's  Epistles  where  he  exhorts  to  relative  duties. and 
you  will  find  that  he  admonishes  children  to  obey  their 
parents  in  the  Lord  ;  parents  to  bring  up  their  chil- 
dren in  the  mirture  and  atlmonition  of  the  Lord  ;  ser- 
vants to  obey  their  masters  'in  singleness  of  heart  as 
unto  Christ,'  and  masters  to  be  kind  and  just  unto 
their  servants  as  having  an  eye  to  'their  blaster  in 
Heaven, — adding,  'and  whatsoever  3  c  do,  do  it  hear- 
tily as  unto  the  Lord,  and  not  unto  men.'  Now  all 
those  persons  whose  behavior  may  appear  amiable  in 


266 


CAMPBELLISM  REJECTS  THE 


such  relations,  but  who  have  not  the  love  of  God  in. 
them,  do  what  they  do  as  merely  unto  men;  and  con- 
sequently, fly,  in  the  face  of  Apostolic  exhortation, 
instead  of  complying  with  it,  in  the  least  degree." — 
Wo7'Jcs  of  Andrew  Fuller,  vol.  2.  p.  671. 

The  faithful  dog  obeys  his  Master,  follows  him  to 
his  grave,  there  refuses  to  be  comforted  or  to  leave  the 
grave.  The  tiger,  of  the  jungles,  dies  for  its  young. 
They  do  all  they  can  to  be  faithful  to  their  "du- 
ties." What  worldly  man  ever  was  more  faithful  to 
his  kind?  If  such  faithfulness,  with  no  regard  for 
God,  makes  morality,  how  much  more  morality  has 
man  than  has  the  poor  beast?  Neither  regards  God; 
neither  has  hope  for  the  future  !  The  Psalmist  rec- 
ognized the  nature  of  law,  when,  broken  down  under 
the  sense  of  guilt,  on  account  of  his  crime  against 
Uriah,  he  exclaimed,  to  God:  "Against  thee,  thee 
only,  have  I  sinned." — Psa.  51 :4.  He  had  trespassed 
against  Uriah.  But  as  sin  "is  transgression  of  law," 
a  thrust  at  the  authority  of  the  Law  Giver,  he  rec- 
ognized sin,  in  its  real  nature,  as  being  against  God 
only.    Commenting  on  Matt.  22  :  37,  38  Stier  adds  : 

"As,  and  because  God  is  one,  His  law  also,  though 
consisting  of  manifold  comniaudnients,  must  have 
unity  flowing  from  his  being  and  will ;  just  as  from 
the  same  ground  the  unity  of  the  law  and  the  prom- 
ise is  fnrtlier  deduced  from  Gal.  3  :20.  The  one  God 
requires  the  whole  heart  1<)  be  united  in  itself  (Ps.  86  : 
11 —  113^  nn' — Yui-hadli  //;«^<6^■— "unite  my  heart") 
in  one  love,  corresponding  to  His  love  and  His  love- 
liness.   Thou  shalt  love  the  Lord  thy  God, — thou 


BIBLE  ON  DEPRAVITr. 


267 


— the  entire  man,  inwardly  and  outwardly,  with 
spirit,  soul  and  body:  that  is  the  meaning  of  the  He- 
brew All  the  powers  of  the  soul  and  body, 

carried  into  outward  action."— TFoj'rfs  of  Jesus,  Vol. 
3,  p.  179. 

Instead  of  man  doing  this,  God's  Word  declares  that 
he  is  "enmity  against  God,"  that  he  "is  not  subject  to 
the  law  of  God,  neither  indeed  can  be." — Rom.  8  :7. 
But  it  is  replied :  "If  I  am  a  good  moral  man,  do 
nothing  wrong,  I  am  all  right."  I  answer:  According 
to  God's  standard  of  morals  you  are  not  at  all  moral 
unles^s  you  love  Him.  Besides,  your  reply  is  but  an 
illustration  of  your  depravity.  Think  of  it :  A  man 
not  only  so  depraved  as  to  not  love  God,  but  so  de- 
praved as  to  renounce  all  obligation  to  love  Him  ! !  A 
man  so  depraved  as  to  white- wash  the  sepulchre, and  then 
crj^  to  passers  by,  that  "it  is  pure  and  sweet  inside!" 
If  this  does  not  out-total  total  depravity,  it  certainly 
equals  it. 

But,  it  is  asked:  "If  a  merely  external  compli- 
ance with  relative  duties  be  a  sin,  would  the  omission 
of  them  be  any  better?  I  answer,  no;  but  worse. 
There  are,  as  has  been  allowed,  different  degrees  of 
sin.  To  perform  an  action  which  tends  to  the  good  of 
society,  from  a  wrong  motive,  is  a  sin  ;  to  neglect  to 
perform  it,  or  to  perform  one  of  an  opposite  tendency, 
is  a  greater  sin." — Works  of  Andrew  Fuller,  Vol.  2, 
p.  671. 

In  causing  a  man  to  prevaricate,  the  devil  sins  ;  but, 
in  causing  a  man  to  violate  all  of  the  Ten  (Command- 
ments with  all  his  power,  the  devil  commits  a  greater 


268 


CAMPBELLISM  REJECTS  THE 


sin,  tlian  in  causingbim  only  to  prevaricate.  Yet,  each 
act  of  the  devil  is  rebellion  against  God,  violation  of 
the  wbole  law  ;  and  is  the  work  of  total  depravity.  So 
the  prevarication  of  the  man  is  a  sin,  the  violation  of 
all  of  the  Ten  Commandments  is  a  greater  sin  ;  but 
each  is  a  violation  of  the  Avhole  law,  is  rebellion  against 
God,  and  is  the  work  of  total  depravity. 

From  the  foregoing  argument  it  is  clear  that  man  is 
totally  depraved,  in  two  ways  ;  first,  in  understanding, 
feeling,  will  and  life  ;  second,  in  that  he  is  a  total  vio- 
lator of  the  Divine  law — a  violater  of,  and  guilty  of 
violating  the  whole  law.  In  view  of  the  Scriptural 
basis  of  this  argument,  Paul  says  :^  "The  mind  of  the 
flesh  is  enmity  against  God  ;  for" — that  is,  because  it 
hates  Him  it  will  not  love  or  obey  Him — "it  is  not 
subject  to  the  law  of  God,  neither  indeed  can  be," — 
Rom.  8  :7.  Or,  as  James  sums  it  up, — "Guilty  of  all  ' 
— "totally"  buried  in  sin.  ^ 

6.  That  man  is  totally  depraved,  is  certain  from  the 
regeneration  which  is  necessary  to  fit  him  for  the  king- 
dom of  heaven.  Eegeneration,  being  a  generating  of 
a  "new  creature,"  a  new  nature,  a  new  life,  and  being 
called  the  "new  creation,"  and  new  life,  presupposes 
that  the  old  nature,  the  old  creature,  the  old  creation, 
and  the  old  life,  is  irreclaimable, — totally  depraved. 
As  regeneration  is  explained  and  proved  in  Chapter  17 
of  this  book,  the  reader  is  referred  to  it,  for  nmch 
that  I  would  say  here.  If  man  were  only  partly  de- 
praved, he  would  not  need  a  new  nature,  would  not 


BIBLE  ON  DEPRAVITY. 


269 


need  to  he  made  a  "new  creature,"  a  new  creation, and 
have  a  new  life  and  a  new  spirit  given  him.  See  liom. 
8:9;  2  Cor.  5:17;  Gal.  6:15;  Eph.  2:10;  4:24. 
"Were  there  any  love  to  God,  remaining  in  the  old 
nature,  a  spiritual  patching  up  would  be  sufficient;  the 
breath  Divine  would  fan  that  remaining  spark  of  love 
into  a  flame.  "Regeneration,"  a  "new  creature,"  a 
new  "creation,"  and  a  new  life  being  necessary,  are 
certain  evidences  of  the  total  depravity  of  the  old 
nature. 

7.  The  Scriptures  declare,  "in  so  many  words," 
that  man  is  totally  depraved.  Says  Paul :  "As  it  is 
written, — 

There  is  none  righteous,  no  not  one ; 
There  is  none  that  iinderstandeth, 
There  is  no?ie  that  seeketh  after  God; 
They  have  cU  turned  aside,  they  have  together  become 
unprofitable; 

There  is  7wne  that  doeth  good,  no,  not  so  much  as  one: 

Their  throat  is  an  open  sepulchre  ; 

With  their  tongues  they  have  used  deceit: 

The  poison  of  asps  is  under  their  lips ; 

"Whose  mouth  is  full  of  cursing  and  bitterness: 

Their  feet  are  swift  to  shed  blood ; 

Destruction  and  misery  are  in  their  ways ; 

And  the  way  of  peace  they  have  not  known: 

There  is  no  fear  of  God  before  their  eyes." — Rom.  3:10-18. 

If  the  words  which  I  have  italicised  in  this  quotation, 
do  not  denote  totality,  then  universal  terms  cannot  de- 
note it.  This  language  could  be  so  well  adapted  to 
the  nature  and  the  life  of  Satan,  that  any  one  who  liad 
never  studied  his  own  heart,  history,  and  the  Holy 


270 


CAMPBELLISM  REJECTS  THE 


Scriptures,  might  easily  imagine  it  the  characterization 
of  Satan.  Take  the  expressions,  "destruction  and 
niiscrv  arc  in  their  waj  s,"  "their  feet  are  swift  to  shed 
blood,"'  w  ho  has  not  found  that  to  prevent  this  from 
all  blazing  out  in  life,  it  is  necessary  to  control  his  va- 
rious passions?  "Their  throat  is  an  open  sepidchrc!" 
Who  can  stand  before  a  sepulchre,  containing  a  body 
in  its  most  offensive  state  of  decom})osition?  Such  is 
the  heart,  to  which  the  throat  is  the  opening.  Like 
the  Campl)ellitcs,  the  "Scribes  and  Pharisees"  did  not 
l)clieve  a  word  of  the  doctrine  of  total  depravity.  Like 
the  Cauipbellites,  they  thought  a  profession,  with  the 
proper  ceremonies  and  an  outwardly  moral  life,  ac- 
ceptable to  God.  With  the  same  illustration,  Jesus 
lifted  the  cover  off  their  moral  rottenness, by  saying  : — 
"Woe  unto  you,  Scribes  and  Pharisees,  hypocrites! 
for  ye  are  like  unto  whited  sepulchres,  which  outwardly 
appear  beautiful,  but  inwardly  arc  full  of  dead  men's 
bones,  and  of  all  unclcanness.  Even  so  3'e  also  out- 
wardly appear  righteous  unto  men,  but  inwardly,  ye 
iirefuU  of  hypocrisy  and  iniquity." — Matt.  23  :27,28. 
The  italicised  words — this  language — would  it  not  w^ell 
characterize  the  devil?  Does  it  not  denote  total  de- 
pravity? Yet,  it  is  used  to  describe  men,  who,  by 
nature,  are  as  good  as  any  who  now  live.  Not  of  any 
especial  class,  but  of  all  unregenerate  persons,  Jesus 
says  :  "For  out  of  the  heart  come  forth  evil  tlionghts, 
murders,  adulteries,  fornications,  thefts,  false  witness, 
railings." — Matt.  15  :19.    In  the  same  manner,  Jere- 


BIBLE  OX  DEl'UAVITY. 


271 


miah  says :  "The  heart  is  deceitful  above  all  things, 
and  it  is  desperately  wicked:  who  can  know  it." — Jer. 
17:9.  Annish,  (  K'jN  )  rendered  "desperately," 
Gesenius  defines,  "desperate,  incurable,  fatal." — Lex. 
Ileb.  It  is  rendered  by  two  words,  "desperately 
wicked,"  and  would  be  better  rendered,  "fatally" 
or  "hopelessly"  [wicked].  "Deceitful  above  all 
things,"  fatally  wicked, — if  this  is  not  totally  de- 
})ravcd  how  can  total  depravity  be  expressed?  The 
language  would  well  apply  to  Satan.  The  question, 
"who  can  know  it,"  in  effect,  is  answered  by  Carap- 
bcllites:  "We  know  enough  al)outit  to  know  it  is  not 
incurable — that  it  is  not  totally  lost."  Again:  "The 
Lord  saw  that  the  wickedness  of  man  was  great  in  the 
earth,  and  that  eveiy  imagination  of  the  thoughts  of 
his  heart  was  onZy  ev\\  contimialhj.'" — Gen.  6  :5.  In 
chapter  8  :21,  God  says  this  is  Yatser  lab  hauaudam 
ra  minavrau  (  p^yao  Dixn  :ih  )  rendered, 
"the  imagination  of  a  man's  heart  is  evil  from  his 
youth,"  means,  as  Stier  observes,  "from  his  very 
birth." — Words  of  Jesus,  Vol.  4,  p.  399.  JVaar, 
rendered  youth,  often  means  an  infant  "just  born." 
(Ges.)  See  Ex.  2:6;  Judges  13:5,  7  ;  lSam.4:21. 
Yatser  means,  purpose,  as  well  as  imagination,  and, 
here,  and  in  chapter  6  :5,  had  better  be  rendered  pur- 
pose, as  it  denotes  the  aims  or  designs  of  the  unregcn- 
erate,  as  being  against  God. — "No  fear  of  God  before 
their  eyes."  It  does  not  exclude  "imagination,"  for 
man's  imaginations  are  the  servants  of  his  purposes. 


272 


CAMPBELHSM  REJECTS  THE 


The  word,  rendei'ed  every,  in  Gen.  6  :  5  (  — kaul), 
denotes  "every,  all,  of  all  kinds,  of  every  kind  and 
sort." — Ges.'  Lex.  "^rery"  purpose  "of  his  heart 
evil  and  only  evil" — is  not  that  as  total  as  the  devil  is 
totally  depraved ? — as  total  as  total  can  be?  And  all 
of  this  "from  his  youth!  !"— Chap.  8  :21.  Ba  ), 
rendered  evil,  in  Gen.  6:5;  8:21,  G-'es.  defines  "bad, 
evil,  worthless,  hurtful,  harmful,  .  .  ,  .  in  a  moral 
sense,  wickedness,  depravitij — Lex.  IJeb.  It  there- 
fore, reads  :  "Every  })urpose  of  his  heart  depraved, 
was  only  depravity  ;"  and  chap,  8  :21,  says  :  "the  pur- 
pose of  man's  heart  is  depraved  from  his  birth."  In 
view  of  this,  how  awfully  true  is  Stier's  comment: 
"Human  nature  is  not  simply  weak,  but  bestially  cor- 
rupt through  inherited  and  accustomed  sin." — Words 
of  Jesus,  Vol.  4,  p.  369.  The  only  exception  that 
can  be  taken  to  Stiers'  words  is  that  beasts  are  true  to 
their  nature  and  their  end.  Poor  fallen  man  is  the 
only  blot  in  God's  uniA  crse,  as  he  only  denies,  by 
heart  and  life,  tlic  end  of  his  being  !  Kead  what  Paul 
says,  in  Eoni.  1:21-32.  I  quote  verse  32: — "Who 
knowing  the  ordinance  of  God,  that  they  which  prac- 
tice such  things  are  worthy  of  death,  not  only  do  the 
same,  but  also  consent  them  that  practice  them." 
So  true  to  human  nature  is  this  dark  picture,  that  one 
of  our  missionaries  was  accused,  by  the  heathen,  of 
drawing  it  fiom  them.  Alluding  to  the  "flesh,"  or 
the  old  nature,  which  is  not  changed  by  regeneration, 
but  doomed  to  final  destruction,  Paul  said:  "Fori 


BIBLE  ON  DEPRAVITY. 


273 


know  that  in  me,  that  is,  in  my  Jlesh,  dwelleth  no  good 
thing." — Rom.  7:18.  If  this  is  not  total  depravity, 
no  creed  or  theologian  ever  expressed  it. — "No  good 
thing!"  Paul  was  not,  in  the  least,  tinctured  with 
Campbellism.  Equally  emphatic  are  the  words  of  our 
Lord  :  "No  man  can  serve  two  masters  ;  for  either  he 
will  hate  the  one,  and  love  the  other  ;  or,  else  he  will 
hold  to  one,  and  despise  the  other.  Ye  cannot  serve 
God  and  mammon." — Matt.  6  : 24.  The  two  masters 
are  God  and  Satan.  There  is  no  half-way  ground.  A 
total  service  of  Satan  or  a  total  service  of  God: — a 
total  hate  to  the  one ;  a  total  love  to  the  other.  But, 
Campbellism  has  it :  not  total  hate  or  total  love  !  I 
will  leave  this  dark  and  horrible  picture,  by  quoting 
Isaiah  1  :() :  "The  o/e  head  is  sick,  and  the  whole 
heart  is  faint.  From  the  sole  of  the  foot  even  unto 
the  head,  there  is  no  soundness  in  it ;  but  wounds  and 
bruises  and  festering  sores."  Such  were  the  unregen- 
erate  Israelites;  such  arc  all  men,  now. 
"How  sad  our  state  by  nature  is! 

Our  siu,  bow  deep  it  stains  V 
And  Satan  binds  our  captive  minds 
Fast,  in  his  slavish  chains." 

On  this  point,  Campbellism  is  one  of  the  most  poi- 
sonous and  dangerous  doctrines  which  ever  helped  to 
blast  the  only  opportunity  of  fallen  man  to  be  saved. 
Campbellism  is  the  soothing,  spiritual  quack,  to  keep 
man  from  coming  and  falling  at  the  feet  of  Christ  and 
cr\^ing,"God  be  merciful  to  mo  a  sinner. "-Luke  18  :13. 

Dear  readers,  may  the  mercy  of  God  save  you  from 
the  certain  doom  of  all  who  deny  their  hopelessly 
fallen  and  lost  condition,  except  as  washed,  evert/  whit, 
in  the  blood  of  Jesus. 


274 


BAPTISMAL  REGENERATION 


CHAPTER  XII. 

THE  ROMISH  LOCTKIXE    OF    BAPTISMAL  REGENERATION 
IS  A  FUNDAMENTAL  DOCTRINE  OF  CAMPBELLISM. 

I.  Alexander  CampheU  and  Bajptismal  Regenera- 
tion. Says  Alexander  Campbell,  of  Cornelius:  "He 
was  immersed,  and  into  the  kingdom  of  God  he  came. 
He  was  then  sdved.'"— Oh risiian  System,  p.  239.  This 
was  addressed  to  "the  unregenerate."    (My  italics.) 

"The  change  which  is  consummated  by  immersion  is 
sometimes  called,  in  sacred  style,  ^heing  quickened,''  or 
'■made  alive,'  '■passing  from  death  to  life,'  '■being  born 
again,'  'having  risen  with  Christ,'  'turning  to  the 
Lord,'  'being enligldened,' 'conversion,' 'reconciliation' , 
'repentance  untolife.'  These,  like  the  words,  propitia- 
tion, atonement,  expiation,  redemption,  expressive  of 
the  various  aspects  which  the  death  of  Christ  sustains, 
are  expressive  of  the  different  relations  in  which  this 
great  change,  sometimes  called  'a  new  creation,'  may 
be  contemplated." — Christian  System,  p.  60. 

Criticising  the  explanation  of  regeneration  as  made 
by  the  "doctors,"  Mr.  Campbell  says  : 

"To  call  the  receiving  of  any  spirit,  or  any  influ- 
ence, or  any  energy,  or  any  operation  upon  the  heart 
of  man  regeneration,  is  an  abuse  of  all  speech,  as 
well  as  a  departure  from  the  diction  of  the  Holy 
Spirit,  who  calls  nothing  personal  regeneration  except 
the  act  of  immersion." — Christian  System,  p.  202. — 
(only  "any"  and  "heart"  are  my  italics.) 


OF  CAMPBELLISM. 


275 


"If  being  born  of  loater  means  immersion, 'as  clearly 
proved  by  all  witnesses;  then  reinissioa  of  sins  cannot 
be  constitutionally  enjoyed  previous  to  immersion." — 
Idem, J)-  208.    Of  the  sinners' finding  God: 

"The  question  then  is,  where  shall  we  find 
Him?  Where  shall  we  meet  Him?  Nowhere  on 
earth  but  iu  His  institutions.  'Where  He  records 
His  name,'  there  alone  can  He  be  found.  I  affirm 
that  the  first  institution,  in  which  we  can  meet 
with  God,  is  the  institution  of  remission.  And 
here  it  is  worthy  of  notice,  that  the  Apostles,  in 
all  their  speeches  and  replies  to  interrogatives,  never 
commanded  an  inquirer  to  pray,  read,  or  sing,  as  jpre- 
Uminary  to  his  cominr/ ;  but  always  commanded  and 
proclaimed  imn)crsion  as  the  first  dut}^  or  the  first 
thing  to  be  done  after  a  belief  of  testimony.  Hence, 
neither  prajnng,  singing,  reading,  repenting,  sorrow- 
ing, resolving,  nor  waiting  to  be  better,  was  the  con- 
verting act.  Immersion  alone  was  the  act  of  turning 
to  Go(\r— Idem,  p.  209. 

"As  immersion  is  the  first  act  commanded,  and  the 
first  constitutional  act ;  so  it  was,  in  the  commission, <Ae 
act  by  which  the  Apostles  were  commanded  to  turu  or 
convert  those  to  God  who  believed  their  testimony.  In 
this  sense  then  it  is  the  converting  act." — Idem.  2^- 
210. 

"Wherever  water,  faith,  and  the  name  of  the 
Father,  Son  and  Holy  Spirit  are,  there  will  be  found 
the  efficacy  of  the  blood  of  Jesus.  Yes,  as  God  first 
gave  the  efficacy  of  Avater  to  blood.  He  has  now  given 
the  efficacy  of  blood  to  xvater.'' — Idem,  p.  215. 

Mr.  Hand— p. 28  of  his  ''Text  Booh  Exposed' '-Uikcs 
great  exception  to  Bro.  D.  B.  Ray  for  using  this  quo- 


276 


BAPTISiVIAL  REGENERATION 


tation,  to  prove  that  Mr.  Campbell  held  that  water 
"literally  washes  away  sin."  But  Bro.  Eay  does  not 
misrepresent  Mr.  Campbell's  meaning.  For,  although 
Mr.  Campbell  sa^'s  this  is  "figurative,"  he  says: 

"But  it  is  not  a  figure  which  misleads,  for  the  mean- 
ing \s  givemoithout  a  figwe ,  viz.,  immersion  for  the 
remission  of  sins.  .  .  Thus  immersion  .  .  ,  saves  us, 
not  by  cleansing  the  body  from  its  filth,  but  the  con- 
science from  its  guilt;  yes,  immersion  saves  us  by 
burying  us  with  Christ,  raising  us  with  him,  and  so 
our  consciences  are  purified  from  dead  works  to  serve 
the  living  God." — Idem,  j).  215.    (My  italics.) 

On  the  same  page  Mr.  Campl)ell  says  :  "An  cflicacy 
is  ascribed  to  water  which  it  does  not  possess."  This 
last  quotation  looks  as  if  Mr.  Campbell  had  some 
thought  of  abandoning  Campbcllism;  but, — hold  on  ! 
Mr.  Campbell  completes  the  sentence  with — "an  effi- 
cacy is  ascribed  to  blood  which  it  does  not  possess.  If 
blood  can  whiten  or  cleanse  garments,  certainly  water 
can  wash  away  sins."  Now,  Rev.  7  : 14  sets  forth  the 
efficacy  of  blood,  in  cleansing  the  soul,  under  the  fig- 
ure of  cleansing  garments.  Hence,  after  all,  Mr. 
Campbell  says  that  water  does  for  the  soul  just  what 
blood  does  for  our  spiritual  robes — for  our  souls.  Just 
what  blood  does  for  the  soul  water  does  for  it !  If 
Mr.  Campbell  meant  to  be  plain,  he  meant  that  as 
blood  is  the  basal  condition  of  cleansing  the  soul,  water 
is  the  basal  condition  of  its  remission.  He  who  can 
discover  a"difference  between  tweedledee  and  tweedle- 
dum" can  discover  a  difference  between  Mr.  Camp- 


OK  CAMPI5ELLISM. 


277 


bell's  meaning  and  Bro.  Ray's  construction  of  his 
meaning.    Mr.  Hand  cites  jNIi'.  Campbell : 

"Down  into  the  water  you  wore  led.  Thou  the  name 
of  the  Holy  One  upon  your  faith  and  upou  your  poi- 
son was  pronounced.  You  Avere  then  l)uried  in  the 
water  under,  that  name.  It  closed  itself  upon  3'ou.  In 
its  womb  you  were  concealed.  Into  the  Lord,  as  into 
the  water  you  wore  immersed.  But  in  the  water  yon 
continued  not.  Of  it  you  were  born,  and  fiom  it  you 
came  forth,  raised  with  Jesus,  and  rising  in  his 
strength.  There  your  consciences  were  roloased;  for 
there  your  old  sins  wore  washed  away,  and  although 
you  received  not  the  gifts  of  the  Holy  Spirit,  which 
contirmed  the  testimony  to  the  tirst  disciple<,  3  0U  felt 
the  powers  of  the  world  to  come,  were  enlightened, 
and  tasted  the  bounty  of  God  ;  for  seasons  of  re- 
freshment from  the  presonoe  of  the  Lord  came  upon 
you.  Your  hearts  wore  t<j)j-hil-Jid  from  an  evil  con- 
science when  7J0UV  bodies  wore  washed  in  the  cleansing 
water.  Then  into  the  kinadoni  of  Jesus  3'ou  entered." 
—  Text  Book  Exposed,  p'^  63.    (My  italics. ) 

This  plainly  enf)Ugh  expresses  baptismal  regenera- 
tion; and  a^  i\Ir.  Hand,  a  disciple  of  ]Mr.  Campbell, 
quotes  it  to  defend  his  master,  it  should  be  regarded 
as  reliable.  The  following  quotation,  from  j\Ir. 
Cami)bell,  on  page  77,  of  "  Tt-xt  Book  Exposed,''  Mr. 
Hand  does  not  question  as  fairly  made:  '*^Vhe^  a  per- 
son has  no  sins  to  confess  I  do  not  baptize  him.  Bap- 
tism can  neither  be  the  seeking  or  answer  of  a  good 
conscience  to  the  man  that  lias  no  sins  from  which  to  he 
cleansed."  fMy  italics."  )  ''//i  and  6y  the  act  of  im- 
mersion, .so  soon  as  our  bodies  are  put  under  tcater,  at 
that  very  instant  our  former  or  'old  sins'  are  all 
washed  away,  provided  only  that  we  are  true  believ- 


278 


BAPTISMAL  REGENERATION 


ers."  —  Christian  Baptist,  p.  416.       (My  Italics.) 

"He  that  goes  down  into  the  waier  to  put  on  Christ 
in  the  faith  that  the  blood  of  Jesus  cleanses  from  all 
sin,  and  that  he  has  appointed  immersion  as  the  me- 
dium, as  the  act  of  ours,  through  and  in  which  he 
actually  remits  our  sins,  \vds,7vhen  immersed  the  actual 
remission  of  sins.  So  that  he  is  dead  by  sin,  buried 
with  Jesus,  and  is  born  agaiyi,  or  raised  to  life  again, 
a  life  new  and  divine,  in  and  through  the  act  of  im- 
mersion. .  .  In  it  we  put  on  Christ,  are  buried  with 
him,  have  our  sins  remitted,  enter  upon  a  new  life, 
receive  the  Holy  S[)irit,  and  begin  to  rejoice  in  the 
Lord." — Christian  Baptist,  p.  436.    (My  italics). 

The  word  "actually,"  in  this  quotation,  shows  that 
this  work  is  literally  done.  On  the  same  page  Mr. 
Campbell  continues  : 

"What!  say  they,  is  a  man  to  put  on  Christ,  to  be 
born  again,  to  begin  a  new  life,  to  rise  with  Christ  to 
a  heavenly  inheritance,  to  have  all  his  sins  remitted, 
to  receive  the  Holy  Spirit,  to  be  filled  with  joy  and 
peace,  through  the  mere  act  of  believing  immersion 
in  water  into  the  name  of  the  Father,  Son  and  Holy 
Spirit.    /  say  yea. — most  assuredly.''    (My  italics.) 

"For  if  immersion  be  equivalent  to  regeneration,  and 
regeneration  be  of  the  same  import  with  being  born 
again,  then  being  born  again  and  being  immersed  are 
the  same  thing.''' — Christian  System,  p).  200.  (My 
italics.)  Well  docs  Mr.  Campl)ell  characterize  this 
doctrine:  "If  so,  then  who  will  not  concur  with  me 
in  saying  that  Christian  immersion  is  the  gosjjel  in  iva- 
ter." — Gliristian  Baptist,,  p.  417.  (My  italics.)  This 
is  sufficient  to  place,  beyond  doubt,  that  the  founder 
of  the  Campbell ite  Church  made  water  regeneration 
the  fundamental  doctrine  of  the  Catnpbellite  Church. 


OF  CAMPBELLISM. 


279 


So  taught  B.  W.  Stone.  Works  of  Stone  hy  J.  J/. 
Mathes,p.  29. 

II.  That  Mr.  Campbell's  foUoicers  tenaciously  ad- 
here  to  this  doctrine — of  baptismal  regeneration —  I 
propose  to  prove,  by  the  following  quotations  from 
representative  Campbellites,  beyond  a  doubt.  Mr. 
Hand  was  so  exeited  at  Bro.  Ray's  expose  of  Mr. 
Campbell,  that,  likeagood  child,  he  flew  to  his  father's 
defense,  in  a  work  which  he  entitles  ''Text  Book  Ex- 
posed." 1.  On  p.  11  ot^'' Text  Book  Exposed,''  Mr. 
Hand  endorses  ]Mr.  Campbeirs  baptismal  regeneration 
doctrine:  "And  if  a  man  could  become  a  Christian 
toithout  being  baptized,  and  then  be  baptized  because 
he  is  a  Christian,  then  how  often  should  he  be  bap- 
tized because  he  is  a  Christian.  Once  a  week?"  "Were 
I  reph'ing  to  this  trifling  with  divine  things,  I  would 
answer:  Once — just  as  often  as  Jesus  commanded. 
As  we  become  a  Christian  but  once,  but  once  m  bap- 
tism we  profess  liaving  become  so.  But,  Mr.  Hand, 
as  you  say  that  a  man  should  be  baptized  to  procure 
remission  of  sins,  if  you  can  get  figures  to  compute 
how  often  he  sins,  after  baptism,  you  may  ascertain 
how  often  Campbellism,  logicalh',  requires  his  bap- 
tism !  2.  Isaac  Errctt,  editor  of  the  Christian  Stan- 
dard, Cincinnati:  "The  gospel,  while  proclaiming 
justification  by  faith  to  the  sinner,  has  linked  it  with 
the  ordinance  of  baptism,  ere  the  promise  'shall  be 
saved'  can  be  lawfully  approached." — Walks  About 
Jerusalem,  p.  79.  (My  italics.)  J.  K.  Graves  makes 
the  following  quotation  from  Mr.  Errett  in  the  Chris- 
tian Standard: 

"Disciples  hold  that  in  regenerating  the  sinner  the 
Spirit  operates  through  the  laws  of  man's  nature,  by 
means  of  the  truth  to  enlighten,  convince  and  persuade ; 


280 


BAPTISMAL  REGENERATION 


that  repentance  and  baptism  mark  different  stages  in 
the  process  of  regeneration — faith  and  repentance  in- 
volving a  change  of  heart,  and  baptism  affecting  in  be- 
half of  the  sinner  thus  made  alive  to  God,  a  birth,  a 
change  of  state  or  relationship." — In  The  Baptist. 

Thus  INlr.  Errett  says  baptism  is  one  of  the  "differ- 
ent stages  of  the  process  of  regeneration."'  Be  it  re- 
membered that  ]\Ir.  Errett  is  claimed,  by  some  of  the 
Baptists,  asbeingof  the"evangelical  wiiigof  the  Camp- 
bellites."  3.  J.R.Lucas:  "We  are  l)aptizcd  into 
the  death  of  Christ  wJiere  we  meet  the  blood,  imtXthen 
we  become  new  creatures." — Ray-Lucas  Debate,  p. 
101.  (My  italics.)  4.  D.  P.Henderson:  "Bap- 
tism is  the  central  Wnk  in  the  chain  of  pardon — the  last 
of  the  series  which  brings  us  into  the  everlasting  king- 
dom."— Bay-Lucas  Debate, p.  206.  5.  Moses  E.  Lard  ; 
"I  believe  that  baptism  was  the  act  specifically  named 
for  it" — remission — What  Baptism  is  L or Number  1, 
p.  6.  "It — baptism — is  consequently,  a  condition  of 
pardon,  and  is  essential  to  it." —  Wiiat  Baptism  is  For, 
Number  3,  p.  8.  "Baptism  doth  aNo  save  us, because 
therein  our  sins  are  I'emitted." —  What  Baptism  is  For, 
Number  6,  p.  6.  (F  italicise  "therein")  6.  The 
American  Cliristian  Review,  in  answer  to  an  inquirer  : 
"As  touching  the  third  question  we  have  only  to  say 
that  baptism  is  the  birth  itself." — Ln  Baptist  Banner . 
7.  O.  A.  Burgess  :  "Is  there  found  anywhere  in  the 
New  Testament  any  other  institution  Avhatever  of 
God's  appointment  that  sets  forth  the  pardon  and  ac- 
ceptance of  the  sinner  under  the  figure  of  a  birth?  .  . 
There  can  no  more  be  such  a  thing  as  a  birth  into  the 
kingdom  of  Christ  without  water  baptism  tlian  a  child 
can  be  said  to  be  born  before  it  has  been  really  born  of 
the  mother.    It  is  monstrous  to  suppose  that  a  single 


OF  CAJfPBELLIS^r. 


281 


parent  is  requisite  in  the  new  Inrth  and  there  can  be 
no  such  thing  as  the  sinner  becoming  a  nrio  creature 
in  Christ  Jesus  xoidl  he  comes  forth  out  of  the  womb 
of  the  wattrs,  and  liaving  been  made  dead  to  sin,  is 
made  alive  to  God." — Thompson-Burriess  Debate,  p. 
208,  204,  in  Baj).  Hog.  (My  italics.)  8.  Chirke 
Braden  :  "Baptism  is  as  nmch  in  order  to  remission  of 
sins  as  faith  and  repentance .^^ — Braden-IIurjliey  Deb. 
p.  565.  9.  J.  Z.  Taylor:  "I  know  that  I  am  a  child 
of  God,  because  I  know  that  I  believe  on  the  Lord 
Jesus  Christ,  and  have  been  baptized.'"  A  Sympo- 
sixim  of  the  Holy  Sjnrit,  p.  114.  10.  "Campbell 
never  l)elieved  or  taught  baptismal  regeneration,  as 
taught  by  Wesle}'  and  Rome,  without  faith  or  repent- 
ance. He  followed  Peter." — Christian  Messienr/er, 
Dec.  19,  1883.  (My  italics).  Then,  INIr.  Burnett, 
you  admit  that  he  did  teach  it,  though  you  say,  "not 
as,"  etc.  Never,  again,  tell  the  people  that  Baptists 
misrepresent  Campbell  ism . 

The  reader  will  please  here  turn  t-)  Chapter  I,  and 
"2"  of  this  book  for  detinition  of  baptismal  regenera- 
tion. In  that  he  will  see  that  not  only  did  jNIr.  Camp- 
bell hold  to  baptismal  regeneration,  "as  taught  by 
Wesley  and  Rome,"  but  that  the  quotation,  just 
made,  proves  that  Mr.  Burnett  also  belongs  to  the 
Romish  camp — so  do  all  genuine  CampbcUites.  11.  G. 
W.  Logan  :  "Baptism  ...  is  God's  covenant  .  .  . 
to  forgive  all  his  past  sins" — the  believei's' — Union 
with  Christ,  p.  22.  12.  Frederick  D.  Power,  pastor 
of  the  Cainpbcllite  Church  in  "Washington,  at  the  time 
of  President  Garfield's  death,  says  that  while  agree- 
ing with  Baptists  as  to  "the  action  of  baptism," 
"With  res))ect  to  the  design  of  baptism  they  accord 
more  with  the  Fedo-baptists.    They  baptize  'for  the 


282 


BAPTISMAL  REGENERATION 


remission  of  sins,'  and  claim  that  the  sinner,  in 
obeying  this  ordinance,  appropriates  God's  promise 
of  pardon." — Scliaff-Herzog  Ency.  vol.  1,  p.  645. 
(My  italics).  I  ask  the  reader  to  turn  to  Chapter  I 
and  "2"  of  this  book  where  I  have  explained  how  it 
happens  that  Canipbellites  "  accord  more  with  the 
Pedo-baptists"  "with  respect  to  the  design  of  bap- 
tism." Let  the  I'eader  remember  that  CampbeUites, 
here,  confessedly  are  with  the  Pedo-baptists.  This 
confession,  of  INIr.  Power,  is  but  another  proof  that 
Baptists  only  and  alone  hold  to  "the  blood  before  the 
water" — salvation  by  grace  only.  It  is  the  "old 
story"  of  Baptists  against  Rome  and  Rome  against 
Baptists. 

13.  Prof.  R.  Richardson:  "The  sinner  is  to  be 
immersed  for  the  remission  of  sins,  and  the  reception 
of  the  Hol}^  Spirit." — Belig .  Denom.  piih.  by  Desilver 
p.  230.  Of  baptism  as  the  "  remitting  ordinance" 
Prof .  Richardson  says:  "This  view  of  baptism  gave 
great  importance  to  the  institution,  and  has  be- 
come one  of  the  ]>rominent  features  of  this  reforma- 
tion."— Idem  p.  229.  14.  "To  enter  into  the  kingdom 
of  God  is  to  enter  into  the  Church  of  Christ.  No 
man  enters  into  the  Church  of  Christ  without  baptism." 
— B.  B.  Tyler,  in  Western  Recorder.  As  CampbeUites 
regard  entrance  into  the  Church  as  essential  to  procure 
salvation,  this  is  equivalent  to  saying  that  no  man  is 
saved  before  baptism.  So,  in  his  discussion  with  J.  M. 
Frost,  in  the  Western  Recorder,  Mr.  Tyler  argued. 
15.  Record  and  Evangelist  in  a  controversy  with  the 
Journal  and  Messenger,  says  :  "But  the  Journal  and 
Messenger  says  the  Baptists  believe  that  this  new  birth, 
this  new  creation,  may  exist  without  baptism.  In  this, 
they  ave  pecidiar  ....   m  that  they  differ  upon  this 


or  CAMPBELLISM. 


283 


point  so  widely  from  the  Savior.  Put  this  down  as 
jiecnUaritij  number  one." — (my  italics — quoted  in  the 
Journal  and  Messenger. ) 

III.  Esjyecial  attention  is  asTced  to  the  remaining 
proof  that  Camphellites  believe  in  Baptismal  Regener- 
ation, in  that  it  expressly  containsthe  avowal  of  Camp- 
bellites  in  baptism  maTcing  children  of  God  of  children 
of  the  devil;  and  the  damnation  of  all  who  die  tvith- 
out  baptism.  These  two  points  are  the  logical  results  of 
baptismal  regeneration.  Of  coui'se,  all  these  quotations 
in  this  chapter — though  not  so  expressly,  teach  that 
baptism  changes  children  of  Satan  into  children  of 
God,  and  that  all,  unimmersed,  must  be  damned.  But 
not  all  Camphellites  arc  sufficiently  candid  to  so  man- 
fully avow  their  belief,  as  do  those  here  cited.  First, 
Baptismal  regeneration  avowedly  held  by  Campbellism 
as  changing  cliildren  of  the  devil  into  children  of  God. 

16.  The  Old  Path  Guide,  Sept.  19,  18.^4,  in  an 
editorial  on  the  two  extreme  positions  found  among 
Campbcllite  writers'  reception  and  rejection  of 
immersion  by  other  than  Camphellites — as  the  correct 
position,  says :  "In  harmony  with  this  idea,  it  has 
ever  been  the  custom  of  the  Disciples  to  receive  into 
their  churches  those  who  have  been  immersed  by  the 
denominations.  In  other  words,  their  sectarian  bap- 
tism has  always  been  accepted  as  Scriptural. f  Even 
Bro.  Eowe  himself  has  nf)t  re-baptized  such  converts. 
Now,  if  the  immersed  among  the  denominations  did 
not  become  children  of  God  when  immersed,  their  im- 
mersion is  wo)-thiess,  and  every  one  abandoning  secta- 
rianism, from  the  beginning  of  our  plea  to  the  present, 
should  have  been  re-immersed.    If  they  did  become 

t^Vbat  Scripture  says  that  '■•sectarian  baptism"  is  "Scriptural?" 
Yet,  these  Camphellites  say  the  Bible  is  their  creed ! 


284 


BAPTISMAL  REGENERATION 


children  of  God  win "n  iiniiievsed,  so  tliut  we  may  re- 
ceive them  on  their  baptism,  then  God  has  children 
a)it.ong  the  sects.  Tliis  is  jjrecisch/  what  our  plea  has 
ever  contemplated,  and  on  this  ]ilea  it  has  i:)roceeded 
from  the  bcginnrng."  (My  italics.) 
17.    jNIoses  E.  Lard  : 

"When  we  cross  the  line  out  of  the  world  into  the 
kingdom  we  cease  to  be  a  Jew,  cease  to  be  a  Gentile  ; 
and  when  we  cease  to  be  these  we  cease  to  ))e  the  chil- 
dren of  the  inched  one,  and  become  children  of  God. 
But  we  never  cease  to  be  Jew  and  Gentile  till  we  enter 
Christ  and  we  never  enter  him  till  baptized  into  him. 
Then,  therefore,  do  we  cease  to  be  the  children  of  Sa- 
tan and  become  the  children  of  God."  What  Bap- 
tism is  For,  Number  8,  pp.  5,  6.  18.  H.  T.  Andei- 
son:  '■'•The  Baptists  baptize  men  because  they  are 
Christians,  ivhile  the  Disciples  baptize  men  to  mahe 
them  Christians.  If  the  Baptists  are  right  in  this 
then  the  Disciples  are  ivrong." — Bay-Lucas  Debate, 
p.  405.  This  J.  E,  Lucas,  indorsed. — idem,  p.  405. 
So  does  Hand  and  every  true  Campbellite. — Text  Book 
Exposed,  p.  77.  This  is  a  good  representation  of  a 
fundamental  difference  between  Baptists  and  Camp- 
bellites. 

Second.  The  damnation  of  all  Avho  die  unimmersed, 
a  fundamental  part  of  Campbellite  baptisn)al  regenera 
tion  notion.  As  I  remarked,  the  damnation  of  all  who 
die  unimmersed  is  a  logical  sequence  of  Canipbellism. 
Not  all  Campbellites  avow  this  :  it  may  be  that  all  do 
not  believe  it.  But,  as  every  true  Campbellite  believes 
that  baptism  I'egenerates,  procures  forgiveness  of  sin 
and  changes  children  of  the  devil  into  children  of  God, 
Campbellites  who  do  not  believe  in  the  damnation  of 
the  unimmersed,  thereby, only  manifest  their  inconsist- 


OF  CA3IPBELLIS5I. 


285 


ency  and  temerity  in  not  accepting  what  every  logician 
well  knows  their  doctrine  involves.  Alexander  Camp- 
bell was  too  good  a  logician  to  not  see  this.  If.  Hence, 
lie  tried  to  dodge  the  consequent  of  baptismal  regener- 
ation : — "Infants,  idiots,  deaf  and  dumb  persons. inno- 
cent Pagans,  wherever  they  can  be  found,  ivitli  all  the 
pious  Pedo-bapti^(s,  we  connnend  to  the  mercv  of 
Godr'—Christian  Si/sfevi,  p.  233.  (My  italics  ) 
How  do  those  of  our  Pedo-baptist  brethren,  who  are 
so  ready  to  join  Campbellites  in  warfare  against  the 
Baptists,  relish  being  dished  out  with  "infants,  idiots, 
deaf  and  dumb  persons,  innocent  Pagans,"  or  being 
tuml)led  into  hell  with  "such  as  wilfully  despise''  this 
water  salvation  ? — Idem,  p.  233.  20.  The  Cliristian 
says:  "Caul  be  saved  and  not  be  a  member  of  the 
Church  of  Chri.>-t?  If  so,  then  there  is  no  use  for  the 
Church.  Christ's  suffering  was  useless.  The  world 
would  be  as  well  off  without  the  church,  as  with  it. 
Re  not  deceived.  //;  tlie  Church  is  salvation.  Out  of 
it  is  death — eternal  death.'"  (]\Iy  italics. )  Quoting  this, 
the  Journal  and  Messenrjer  appropriately  comments: 
"It  will  be  observed  that  according  to  this  paper  there 
then  is  no  salvation  for  the  'pious  unimmersed,' 
neither  for  the  'pious  immersed'  unless  heisa  member 
of  the  Church  of  Christ,  whatever  it  nuiy  mean  by 
the  phrase."  21.  The  Baptist  quotes  the  following 
from  the  Christian  Messenger,  concerning  Dr.  Tuck- 
er's statement — Dr.  Tucker  is  a  Baptist:  "Dr.  Tucker 
has  delivered  himself  in  Atlanta,  Ga.,  on  the  subject 
of  baptism,  and  comes  to  the  axtoundinff  conclusion 
that  baptism  is  not  ahsolutely  essential  to  salvation,  hut 
it  is  a  great  religious  duty.  Man  is  saved  by  faith 
alone."  (^Nly  italic-^).  "To  this  The  Bajjfist  well 
adds:  "Then  we  must  understand  that  you  hold  the 


286 


BAPTISMAL  REGENERATION 


opposite — that  baptism  is  absolutely  essential  to  salva- 
tion." 

22.  From  C/iristian  Standaixl — Isaac  Errett's  pa- 
per:— "He  that  beUeveth  and  is  inunerscd  shall  be 
saved.  .  .  If  this  language  of  God's  Word  moans  any- 
thing it  must  mean  that  none  of  the  'pious  unitn- 
mersed'  can  be  saved.  In  view  of  the  fact  that  our 
neighbor's" — the  Journal  and  Messenger — "judgment 
and  sympathy  do  not  stagger  at  the  damnation  of  un- 
believers, Avho  are  destitute  of  the  means  of  faith,  it 
ought  not  to  cost  him  an  additional  sigh  to  include  in 
this  sweeping  damnation  of  those  'pious  unimmersed' 
who  have  all  the  means  of  knowing  their  duty  respect- 
ing immersion.  .  .  As  the  question  put  to  us  is  a  ques- 
tion of  the  possibility  of  the  salvation  of  some  who 
have  not  been  immersed,  we  answer,  unequivocally, 
Yes,  the  'pious  unimmersed'  can  be  saved.  With 
God  all  things  are  possible.  .  .  Our  opinion  is  that 
God  can  count  the  unimmersion  of  pious  believers  for 
immersion.  In  how  many  cases  he  will  do  this,  is 
known  only  to  himself."  (My  italics  except  "possi- 
bility" and  "can.")  What  an  effort  to  evade  a 
difficulty  !  Any  foul-mouthed  infidel  can  be  saved  in 
the  same  way, — only  suppose  God  "ran  count"  the 
disbelief  for  the  belief .  The  editor  adds:  "But  while 
we  think  that  God  can  save  those  who  fear  him 
and  work  righteousness,  whose  failure  to  be  immersed 
grows  out  of  justifiable  ignorance  of  the  divine  will 
— the  conditions  of  salvation  revealed  in  the  gospel 
are,  'He  that  believes  and  is  immersed  shall  be  saved.' 
From  the  time  that  Jesus  was  exalted  to  l)e  a  Prince 
and  Savior,  the  New  Testament  tells  us  of  no  unim- 
mersed person  in  a  state  of  salvation.  Is  this  distinct 
enough  for  our  neighbor  to  hear  and  understand? 


OF  CAJIPBELLISM. 


287 


Pray,  don't  be  afraid  of  embarrassing  us.  you 
know  of  any  of  the  'pious  unimmersed'  under  the 
Christian  dispensation,  whom  the  New  Testament 
dechires  to  be  in  a  saved  state,  speak  it  out  'distinctly 
so  that  all  can  hear  and  understand.'  "  (My  italics, 
except  "can.") 

23.  Benjamin  Franklin,  in  an  editorial  in  the  Chris- 
tian Review,  in  reply  to  "Bro.  Logan  :" 

"But  now,  why  not  accept  Bro.  Logan's  position 
that  baptism  is  for  the  remission  of  sins,  and  his  other 
doctrine,  too,  that  'many  of  the  unimmersed  will  be 
saved?'  For  several  reasons  .  .  .  Would  he  receive 
any  without  immersion?  lie  has  said  he  would  not. 
Is  it  the  case  that  the  Lord  will  receive  some  into 
heaven  that  he  would  not  receive  into  the  Church  here? 
We  are  still  lacking  proof  of  this  new  gospel — 'many 
of  the  unimmersed  Avill  be  saved?'  We  cannot  prove 
this  new  gospel.  We  have  no  prejudice  against  it ;  no 
objection  to  it,  if  it  can  be  proved,  but  we  cannot 
Zfere  it  without  evidence."  (^Iv  italics. )  Quoted  by 
The  Baptist. 

24:. Gospel  Advocate:  "We  do  not  deny  that  teaching 
faith,  repentance  and  baptism  are  all  and  each  jointly 
and  severally,  conditions  ot  pardon,  and  that  no  re- 
sponsible  person  can  have  any  Scriptural  promise  of 
forgiveness  until  he  has  comi)licd  with  cacli  of  these 
conditions." — Quoted  by  The  Baptist.    (My  italies). 

25.  B.  A.  O'Brien,  in  Christian  Preacher:  '^N'o 
man  or  Avoman  can  be  saved  unless  they  have  faith  in 
Christ,  repent  of  their  sins  and  be  buried  with 
Christ  in  baptism,  it  makes  no  difference  where  he  is  at 
or  who  he  may  be." — Quoted  by  The  Baptist.  (My 
italics.) 

2(3.  Prof.  Risk  :    "Shall  be  saved,  enjoy  the  remis- 


288 


BAPTISMAL  REGENERATION 


siou  of  sins,  is  the  highest  favor  known  to  man." 
Then,  after  expounding  the  commission  according  to 
Campbellism  :  Faith,  repentance,  baptism  and  salva- 
tion, savs;:  "There  can  be  no  abatement  of  the  condi- 
tions of  the  commission." — TJie  Gospel — The  Com- 
mission, hy  Prof.  Risk—  quoted  in  Am.  Baptist  Flay. 
In  other  words.  Prof.  Risk  says  that,  as  there  "can  be 
no  abatement  of  the  conditions  of  pardon,"  and,  as 
bajitism  is  one  of  these  conditions,  there  is  no  hope 
for  any  one  Avho  dies  without  immersion.  27.  Dr. 
Hopson  :  "But  will  I  be  damm  d  if  I  am  not  baptized? 
CevtainJy.  Why  not?  It  is  the  blood  of  Christ  that 
really  washes  auay  the  guilt  of  sin.  We  come  to  the 
blood,  'into  the  death'  of  Christ,  through  faith  and 
repentance  and  in  baptism."' — Lirirui  Pulpit, p.  300 
— qiiotedinAm.  Bap.  Flay.    (My  italics.) 

28.  Wesley  Wright :  "I  have  as  much  hope  of  meet- 
ing many  of  them  (  Pedoba})tists)  in  heaven,  as  I  have 
of  the  resurrection  of  this  body  of  mine,  and  I  feel  as 
sure  thattlu>y  will  get  there,  without  a  legal  remission 
of  their  sins,  as  I  do  that  sprinkling  and  pouring  of 
water  on  a  ix'i-son  is  not  baptism." — Christian  Record, 
of  1869,  Vol.  J>\  i\:,r  ^vrirs,  .Yo.  6,  p.  279,— quo- 
ted in  Am.  Bap.  FJacj,  hy  C  V.  Coffey. 

In  other  words,  as  ^Ir.  '\^'right  docs  not  believe  in 
the  resurrection  "of  this  body  of  mine"  or  in  affusion 
for  baptism,  he  does  not  believe  that  anv  l)crson  who 
has  not  l)cen  immersed  will  lie  in  heaven. 

Tills  long  array  of  testimon}- — and  it  can  be  easily 
lengthened — from  representadre  Canipljcllites,  proves, 
beyond  a  shadow  of  reason  for  a  doubt,  that  all,  gen- 
uine, Campbellitcs  believe  in  baptismal  regeneration. 
It  also  proves  that  a  very  large  part,  probably  the 
greater  part,  of  Canipbellites  boldly  declare  that  all 


OF  CAMPBELLISM. 


289 


who  die  without  having  been  immersed  "will  be 
(hiinned." 

Take  a  few  illustrations.  Bro.  X.  O.  Sowers,  a 
Baptist  minister,  of  Salem,  Mo.,  has  published  the 
following  letter  under  his  own  name,  in  the  Am.  Bap. 
Flag: 

"About  one  month  ago,  at  or  near  Arlington,  Mo., 
a  point  on  the  'Frisco  line,  a  certain  man  named  Camp- 
bell, was  taken  sick  unto  death,  and  becoming  seri- 
ously alarmed  al)out  his  soul,  re(}uested  Rev.  Glover, 
a  Campbellite  preacher  to  pray  for  him.  The  Camp- 
bellite  refim'd,  on  the  ground  that  the  patient  was  an 
unhaptized  man.  But  as  death  drew  nearer,  the  sick 
man  persistently  urged  the  preacher  to  pray  for  him. 
Finally,  at  about  eleven  o'clock  at  night,  the  sick  man 
was  borne  by  four  men  to  a  ])ool,  where  they  h)wered 
him  into  the  water,  while  the  preacher  stood  on  the 
land,  where  he  repeated  the  baptismal  formula.  The 
man  was  iincon-'icious  when  thus  immersed,  and  died 
the  next  morning.  This  statement  is  given  to  me  by 
very  reliable  parties,  who  are  ready  to  sustain  it." 

Tills  is  fully  equal  to  Rome,  in  rantising  the  dying. 
Not  only  this  ;  but  Campbellitcs  so  strongly  believe  in 
baptismal  regeneration,  and  that  all  the  unbaptized  will 
be  damned,  that  they  have  been  known  to  substitute 
pouring  for  baptism.  The  following  letter  is  sufficient 
evidence  : — • 

MiLFORD,  Texas,  April  10,1875. 
"Bro.  Eat:— I  send  you  the  ioWowing  facts  for  your  "Flag," 
as  sbowiufc  the  tendcney  of  -bapiijiu  in  orcler  to  the  remission  of 
sins,'  as  held  by  Ciunpbellites.  A  fai  t.  -Ilnijbard  Carriugton, 
a  Campbellite  preaoiier  in  All  still,  Texas,  did  pour  water  upon 
the  head  of  a  dying  girl  for  baptism." — W.  W.  Hams.  Tor 
further  reference  I  refer  you  to  T)r.  B.  F.  Hall,  of  Mormon  Grove, 
Grayson  Countv,  'J'exas,"and  Khl.  II.  B.  Burleson,  AVuco,  Texas. 
—  W.  W.  Zfams,  July -iOth,  ISIi, 


290 


BAPTISMAL  REGENERATION 


Prof.  Jl.  B.  Burleson,  of  Waco,  Texas,  is  Vice-President  of 
Waco  University.  As  a  flrst-class  teacher,  and  hunable,  devoted 
Baptist  preacher,  he  is  known  all  over  Texas.  Dr.  B.  F.  Hall,  of 
Mormon  Grove,  is  one  of  the  foremost  Campbellite  preachers  in 
Texas.  Hubbard  Carrington,  the  pourer,  is  a  Campbellite  of 
ability  and  rei)utation.  I  have  conversed  with  Bro.  Burleson, 
since  I  obtained  this  fact  from  Bro.  Harris.  He  told  me  that  he 
and  Dr.  Hall  talked  about  it  in  Austin.  One  of  the  child's  parents 
was  a  Catholic,  who  feared  the  child  would  be  utterly  lost  with- 
out the  grace  of  baptism.  The  other  was  a  Campbellite,  who 
believed  in  baptism  in  order  to  remission  of  sins — but  was  op- 
posed to  calling  in  a  Catholic  priest.  So  they  sent  for  Hubbard 
/  Carrington,  who  poured  water  on  the  child's  head,  as  it  was  too 
near  dead  to  be  immersed. 

Yours  for  believers'  baptism,  C.  W.  Pelt." 

That  such  a  thing  occurred  among  the  Carapbellites 
is  not  strange.  The  first  case  of  affusion  for  baptism, 
mentioned  in  Church  history,  was  a  case  like  this  one 
— believers  in  baptismal  regeneration  inventing  pour- 
ing, to  save  the  dying; — except  that  they,  by  attempt- 
ing to  pour  on  so  much  water  as  to  t  cover  the  sub- 
ject, made  an  effort  to  conform  to  the  Scriptures, 
while  this  Campbellite  made  no  effort  to  make  it  as 
near  immersion  as  possible.  Mr.  Carrington,  was  but 
reducing  to  practice  Isaac  Errett's  reply  to  the  Jot(?'- 
•  al  and  Messenger,  in  an  editorial  in  the  Christian 
Standard:  "Our  opinion  is  that  God  can  count  the 
unimmersion  of  pious  believers  for  immersion."  For 
if  he  can  count  the  unimmersion  of  pious  believers  for 
immersion,  of  course  he  can  count  affusion  for  immer- 
sion— things  equal  to  each  other  are  equal  to  the  same 
thing. 

Campbellites  are  in  the  hnliit  of  trying  to  weaken 
the  force  of  their  baptismal  rogeiiertition,  when  press- 
e-i,  by  saying:  "But  we  do  not  believe  in  baptismal 
regeneration,  because  we  do  not  believe  that  baptism 

t  I  allude  to  Novatus,  A.  D.  250.  Eusebius  says:  '"AMio  .  .  . 
being  poured  ai'ound  " — Eusubuis  Eccl.  llUt.  b.  6,  chap.  46. 


OF  CA31PBELLISM. 


291 


will  make  one  hair  white  or  black  without  faith  and  re- 
pentance, unless  the  heart  is  turned  to  God." — Camp- 
bell-Rice Debate,  p.  544,  Text  Book  Exposed,  p.  78. 
So,  in  my  hearing,  Mr.  Robertson,  in  Weatherford, 
Tex.,  uttered  the  following  words  which  I  carefully 
noted  down,  at  the  time  he  uttered  them  :  '-Water  re- 
generation I  understand  means  water  saves  without 
faith."  To  this  I  reply,  first,  liaptists  do  not  charge 
Campbellites  with  believing  in  a  liajitisnial  regenera- 
tion which  is  destitute  of  CarnphdUte  faith  and  repen- 
tance. But,  from  the  Campbellite  view  of  de[)ravity, 
repentance  and  faith,  thev  do  believe  in  baptism  sav- 
ing without  Scriptural  repentance  and  faith. 

Let  the  reader  compare  the  Campbellite  view  of 
depravity  with  the  Scriptural  view  of  depravity,  as  set 
forth  in  Chapter  1 1  of  this  book  ;  their  \  iews  of  re- 
pentance and  faith,  as  set  forth  in  Chapter  17,  of  this 
i)Ook,  and  he  will  see  that  while  Campbellites,  do  have 
a  "faith"  and  "repentance,"  as  conditions  of  baptism, 
they  are  far  from  being  Scriptural  repentance  and 
faith.  Of  course,  they  think  their  faith  and  repent- 
ance Scriptural,  because,  like  the  Pharisees,  their  re- 
liance on  ceremonies  have  blinded  them  to  the  reality 
of  Christianity. 

Second.  They  profess  precisely  the  baptismal  re- 
generation of  the  Eomish  Church,  and  of  all  who  fol- 
low her.  When  they  say  they  do  not  believe  in  bap- 
tism saving,  without  faith  and  repentance,  they  say 
what  the  Komish  Church  says  as  sincerely  and  truly  as 
they  say. 

Requestingthe  reader  to  turn  to  Chapter  I  and  "2," 
of  this  book,  where  he  will  s(>e  what  baptismal  regen- 
eration is;  for  convenience,  I  here,  again,  quote  from  a 
catechism,  by  "the  Most  Reverend  Doctor  James  But- 


292 


BAPTISMAL  REGENERATION 


Ipv,  revised,  ojiLu-ged,  improverl  and  recommended 
by  tlio  four  R.  C.  Archbishops  of  Irehind,"  which  is 
universally  used  and  appi'oved  among  Romanists,  in  the 
United  States.  ''What  is  baptism?  A  sacrament 
which  cleanse  us  from  original  sin,  makes  us  Chris- 
tians and  children  of  God.  ...  Is  baptism  neces- 
sary to  salvation  ?  Yes  ;  without  it  one  cannot  enter 
into  the  kingdom  of  God."  This  catechism  pervei'ts 
the  same  Scripture  into  the  support  of  baptismal  regen- 
eration which  the  Campl)ellites  rely  upon. — p.  46. 
That  no  one  may  believe  that  Romanists  rely  on 
water  to  cleanse,  on  p.  45  we  read:  ""Whence  have 
tlic  sacraments  the  power  of  giving  grace?  From  the 
merits  of  Christ,  which  they  apply  to  our  souls." 
Here  is  quoted  a  Campbellite  "proof  text,"  to  prove 
that  l)aptism,  in  the  language  of  Cainpbellites,  brings 
us  to  the  blood.  What  is  the  difference,  then,  between 
baptismal  regeneration,  water  salvation  as  professed 
by  Romanists  and  as  professed  by  Campbellites?  Sim- 
ply, as  to  the  water  power,  none.  To  make  it,  if  pos- 
sible to  do  so,  more  certain  that  Romanists  do  not  be- 
lieve that  rites  and  ceremonies  save  without 
faith  and  repentance,  I  quote: — "Can  any  persons 
who  deny  outwardly  the  true  religion  or  church,  in 
which  they  imvardly  believe,  expect  salvation  while  in 
that  state"''  JVo."  "Good  works  must  be  enlivened 
hy  faith  and  charity." — pp.  22,  23.  (My  italics.) 
Again:  "What  is  contrition?  A  hearty  sorrow  and 
detestation  of  sin,  for  having  offended  God,  with  a 
firm  resolution  of  sinning  no  more." — p.  52.  (My 
italics.)  On  7;.  of  same  work :  "Say  the  Three 
Theological  Virtues?  Faith,  hope  and  charity." 
Never,  then,  try  to  hide  the  soul-ilestroying  doctrine 
of  baptismal  regeneration,  by  pleading  that  you,  as 


OF  CAMPBELLISM. 


293 


Campbellites,  believe  in  faith  :uid  repentance  with  bap- 
tism— in  only  the  merits  ot  C'hrist,  as  received  in  bap- 
tism. My  Campbeilite  friend,  Romists  profess  and 
believe  as  strongly  as  you  do,  that  faith  and  repent- 
ance must  go  with  baptism,  in  order  to  save.  Right 
along  with  Campbellites  come  the  Episcopalians. 
From  "The  Sunday  School  Leaflet,"  of  Oct.  2,  1881, 
published  by  the  Episcopal  Publishing  House,  of  N. 
Y.,  distributed  in  the  Episcopal  Sunday  Schools  of 
the  United  States,  I  quote  :  "What  does  God  promise 
us  in  baptism? — That  He  will  save  our  souls."  In  the 
same  "Leaflet,"  of  Oct.  9:  "What  meanest  thou  by 
this  sacrament?  I  mean  an  outward  and  visible  sign 
of  an  inward  and  spiritual  grace  given  unto  us, 
oi'dained  by  Jesus  Christ  Himself  as  a  means  whereby 
we  receive  the  same  and  a  pledge  to  assure  us  thereof." 

Turn  back  and  read,  in  this  chapter,  of  this  book, 
what  Campbellites  say  that  l)aptism  does,  and,  in  your 
own  heart,  before  God,  tell,  if  you  can,  wherein 
Campbellism  differs  from  Episcopalianism  and 
Romanism  upon  the  magical  work  of  baptism? — except 
in  using  more  water.  But  you  say:  "We  Camp- 
l)ellites  do  not  believe  that  baptism  does  all  of  this 
without  repentance  and  faith."  But,  I  answer,  so  do 
the  Episcopalians  and  Romanists  say: — "Will  He  do 
so  whether  we  obey  Him  or  not?  No.  What  must 
we  do?  Believe,  and  do  as  our  sponsors  promised  for 
us."  ''Leaflet  of  Oct.  2,  1881.  Before  me  lies 
the  Episcopal  prayer  book.  In  its  form  for  bap- 
tism "of  those  of  riper  years  "  I  find  belief  and 
repentance  required  as  conditions  of  baptism  con- 
ferring salvation.  -  But,  Mr.  Burnett,  in  one  of 
the  quotations  in  this  chapter,  says  that  Camp- 
bellites  do    not   profess    "  baptismal  regeneration 


294 


BAPTISMAL,  REGENERATION 


as  taught  by  Wesley  and  Eoine."  Well,  let  us 
see.  We  have  just  shown  that  as  to  Rome,  this 
statement  is  wholly  false.  I  will  let  Mr.  Wesley 
defend  himself :  "And  the  virtue  of  this  free  gift, 
the  merits  of  Christ's  life  and  death  arc  applied  to  us 
in  baptism." — Doctrinal  Tracts,  published  by  Lane  & 
Scott,  Meth.  Booh  House  in  R.  Y.,  1850,  p.  245. 
"We  who  were  by  nature  the  children  of  wrath  are 
made  the  children  of  God  by  baptism." — Idem  p. 
248.  But,  Mr.  Wesley,  as  Campcllites  claim  that 
they  do  not  believe  like  you  do,  that  baptism  saves  with- 
out the  heart  being  in  it, — do  you  believe  th  it  baptism 
does  not  regenerate  without  faith  and  repentance? 
"Baptism  doth  now  save  us,  if  one  ....  repent, 
believe  and  obey  the  Gospel." — -p.  249.  (My  italics.  ) 
Tiien,  1  repeat :  Let  us  hear  no  more  of  Campbellites 
trying  to  divert  attention  from  their  baptismal  regenera- 
tion, by  claiming  that  they  do  not  believe  it  as  do 
Wesley,  Rome  and  Episcopalians.  No  sect  ever  be- 
lieved IN  ANY  SUCH  BAPTISMAL  REGENERATION  AS  IG- 
NORED "FAITH  AND  REPENTANCE."  The  whole  doctrine 
of  baptismal  regeneration  came  from  the  Romish 
Church.  The  creeds  of  Episcopalians,  Methodists, 
Presbyterians,  all  inherited  it  from  Rome.  Campbell- 
ism  inherited  it  from  Rome,  through  the  Presbyterian 
Church.  See  Chapter  I  and  "2,"  of  this  book.  Camp- 
bellites and  the  whole  Pedo-baptist  camp,  having  de- 
scended from  Rome,  accounts  for  what  Frederick  D. 
Power,  pastor  of  the  Campbellite  Church  in  Washing- 
ton, at  the  time  of  President  Garfield's  death,  says:  — 
"With  respect  to  the  design  of  baptism,  they — the 
Campbellites — accord  more  with  Pedo-baptists." — 
Scliaff-Herzog  Encyc,  Vol.l,p.  645. 

Here,  then,  arrayed  against  the  Baptists  and  the 


OF  CAMLBELLISM. 


295 


Bible  are  the  Roman  Catholic  Church,  the  Campbellite 
and  all  the  dauglitcns  of  lioiue.  There  is  one  qualifi- 
cation which  I  must,  in  justice  to  truth,  put  upon  this, 
namely:  Campbellites,  not  being  so  near  the  Bible, 
as  are  Rome  and  most  of  her  daughters,  on  the  deprav- 
ity of  the  heart,  the  work  of  the  Spirit,  "faith  and 
rc[)entance,"  and  holding  more  tenaciously  to  their 
water  power  creed  than  do  the  daughters  of  Rome, 
baptismal  regeneration  is  more  fatal  to  souls,  in  Camp- 
hellite  hands,  than  it  is  in  the  hands  of  Bone  and  most 
of  her  other  daughters. 

Campbellism  results  in  changing  the  songs  of  grace 
to  read: 

There  is  a  fountain  filled  w  ith  water, 

Drawn  from  the  clouds  of  rains; 
And  siuners  plunged  beneath  the  water 

Lose  all  their  guilty  stains — stains. 

Or,— 

Amazing  baptism,  how  sweet  the  sound, 

That^saved  a  wretch  like  me ; 
I  once  was  lost  but  now  I'm  found, 

Was  blind  but  now  1  see. 

'Twas  baptism  that's  brought  me  safe  thus  far, 

And  baptism  will  bring  uie  home. 
How  precious  did  that  baptism  appear 

The  hour  I  first  received. t 


t  This  poetrj'  is  made  to  match  the  beauties  of  Campbellism. 
I  am  not,  therefore,  chargable  with  its  literary  merits. 


^96 


THE  BIBLE  AGAINST 


CHAPTER  XIII. 

THE    BIBLE    ON    BAPTISMAL    REGENERATION,  FAITH,  

HOW  THE  PENITENT  ACCEPTS  CHRIST  AND  IS  SAVED, 
AND  THE  DESIGN  OF  BAPTISM. 

Section  I.  But  one  salvation.  All  the  saved,  of 
all  ages,  saved  by  the  same  plan,  and  in  the  same  way. 

1.  Salvation  means,  primarily,  to  save  from  sin. 
"And  thou  shalt  call  his  name  Jesus  ;  for  it  is  he  that 
shall  save  his  people  from  their  sins." — Mutt.  1:21. 
"I  will  give  them  one  heart, and  I  will  put  a  new  spirit 
within  you,  .  .  .  that  they  may  walk  in  my  statutes, 
and  keep  mine  ordinances,  and  do  them." — Ezek. 
11:20.  Salvation,  secondarily,  means  deliverance 
from  the  penalty,  due  the  sinner. 

This  is  implied  in  saving  from  sin.  But  it  is  ex- 
pressed :  "Christ  redeemed  us  from  the  curse  of  the 
law,  having  become  a  curse  for  us.'" — Gal.  3:  13. 
"But  he  was  wounded  for  our  transgressions,  he  was 
bruised  for  our  iniquities;  the  chastisement  of  our 
peace  was  upon  him  ;  and  with  his  stripes  we  are 
healed.  All  we  like  sheep  have  gone  astray  .  .  and  the 
Lord  hath  laid  on  him  the  iniquity  of  us  all." — Isa. 
53:5,6,  etc. 

2.  There  is  but  one  Savior  for  all  men,  of  all  ages. 
"And  in  none  other  name  is  there  salvation;  for 
neither  is  there  any  other  name  under  heaven,  that  is 
given  among  men,  wherein  we  must  be  saved."  Acts 
4:12;  Gen.  3  :15  ;  Gal.  3  :8.    Before  Christ's  death 


BAPTISMAL  REGEXERATION. 


297 


thev  trusted  Him,  as  the  one  RedeeiDer ;  since  His 
death,  we  do  the  same.  Tiieir  faitli  looked  forward  ; 
ours  looks  back.  As  the  head-li<>ht  of  a  k)comotive  is 
the  same  light,  when  placed  in  its  rear  as  its  front,  so 
the  faith  thajt  looks  back  to  Christ  is  the  faith  that 
looked  forward  to  Him.  By  the  blood  and  only  the 
blood  have  all  ages  been  saved. 

3.  Sinners,  of  all  ages,  have  received  the  same  re- 
generation. The  Psalmist's  prayer  :  "Create  in  me  a 
clean  heart,  O  God," — Psa.  51:  10, — is  as  necessary 
to-day  as  in  his  day.  As  true  to-day  as  in  Moses'  da}', 
IS  :  "The  Lord  thy  God  will  circumcise  thy  heart  .  .  . 
to  love  the  Lord  thv  God  with  all  thv  heart." — Deut. 
30:6. 

4.  Sinners,  of  all  ages,  have  been  regenerated  by 
the  Holy  Spirit.  The  Scriptures,  under  argument  "3" 
sustain  this.  But  thev  expressly  si)eak  :  "Thj- Spirit 
is  good;  lead  me  in  the  land  of  uprightness;" — Psa. 
143:10 — "Thou  gavest  also  thy  good  Spirit  to  in- 
struct them  ;" — Neh.9  :20 — "^ly  Spirit  shall  not  strive 
with  man  forever:" — Gen.  G:3 — "Turn  you  at  my  re- 
proof: Behold,  I  will  pour  out  niy  Sjyirit  unto  you;" 
— Prov.  1  :  23 — "I  have  covenanted  with  vou  when 
ye  came  out  of  Egypt :  and  my  (Spirit  abode  among 
you;" — Hag.  2  :5 — "and  take  not  thy  Holy  Spi)-tt 
from  me  ;" — Psa.  51:11 — "not  by  might  nor  by  pow- 
er, but  by  my  Spii-it  saith  the  Lord  of  Hosts;" — 
Zech.4  :6 — "Whom  I  have  filled  with  the  Spirit  of  wis- 
dom."— Ex.  28:3.  These  are  but  few  of  many  such 
Scriptures.  To  be  sure,  some  of  these  Scriptures 
speak  of  the  Spirit  as  beinsf  within  believers  ;  but,  as 
that  imi)lies  having  first  regenerated  them, — madethem 
believers — these  Scriptures  establish  the  fact  that  the 
Spirit  of  God  was  the  regenerating  One,  in  the  Old 


298 


THE  BIBLE  AGAINST 


Testament.  Every  Scripture  which  speaks  of  or  al- 
ludes to  believers  in  the  Old  Testament  times,  im- 
l)liedly  states  that  the  Spirit  regenerated  them. 

5.  In  all  ages  the  Holy  Spirit  dwelt  in,  sanctified 
and  preserved  God's  people.  The  Scriptures,  ad- 
duced under  argument  "4"  are  applicable  to  this.  In 
addition  to  those,  see  Gen.  41:  38;  Job  10:12;  Psa. 
31:23;  37:28;  97:10;  116:G;  Prov.  2  :  8.  These 
Scriptures,  in  that  God  works  through  His  Spirit, 
imply  the  indwelling  and  care  of  the  Holy  Spirit. 

6.  In  all  ages  repentance  has  been  necessary  for 
God's  pardon  and  favor.  "Wherefore  I  abhor  myself 
and  repent ;" — Job  42  :6 — "If  that  nation,  concerning 
which  I  have  spoken,  turn  from  their  evil ;" — Jer.18  : 
8 — ^'Retw-n  ye  and  yourselves  from  your  idols; 
and  (U7'n  away  your  faces  from  all  your  abomina- 
tions;" — Ezek.  13:14 — Yea,  let  them  hirn  every  one 
from  his  evil  way  ;" — .lonah  3:  8 — "The  Lord  is  nigh 
unto  them  that  are  of  a  broken  heart,  and  saveth  siich 
as  be  of  a  contrite  spirit; — Psa.  34:18 — "The  sac- 
rifices of  God  are  a  broken  spirit :  a  broken  and  a  con- 
trite heart,  O  God,  thou  wilt  not  despise." — Psa.  51 : 
17. 

7.  In  all  ages  holiness  has  been  indispensable  for  a 
man  to  be  good  and  acceptable  to  God.  "Sanctify 

yourselves  and  be  ve  holv;  for  I  am  the  Lord 

your  God."— Lev.  20  :  7 ;' 1  Chron.  IB  :  29  ;  20:21; 
Ps.  29  :2  ;  Deut.  32  :4  ;  2  Chron.  19:7.  Eepentance 
implies  that  no  man  can  be  one  of  the  Lord's  people 
without  holiness  ;  but,  in  the  interest  of  practical  life, 
I  have  made  this  a  distinct  point.  It  is,  in  truth,  a 
part  of  the  last  point;  and  followed,  next  in  order,  by 
faith . 

8.  Faith  alone  has  brought  the  penitent  sinner  into 


BAPTISJIAL  KEGENERATION. 


299 


forgiveness,  justification,  the  family  and  the  peace  of 
God — saved  hini. 

Section  II.  Old  Testament  testimony.  Penitent 
means:  "Suffering  pain  or  sorrow  of  heart  on 
account  of  sins,  crimes  or  offenses  ;  repentant ;  con- 
trite; sincerely  affected  by  a  sense  of  guilt,  and  resolv- 
ing an  amendment  of  life." — Webster's  Unabridged 
Die.    In  this  sense  I  use  the  word. 

( l)The  first  sinner,  of  whom  we  have  clear  record  of 
being  saved,  was  saved  by  faith.  "By  faith  Abel  offered 
unto  God  a  more  excellent  sacrifice  than  Cain,  through 
Avhich  he  had  witness  borne  to  him  that  he  was  right- 
eous, God  being  witness  in  respect  of  his  gifts." 
Bengel :  "w  7yc/'  (f?^"  ^'P^'-'**  rt^ndered  through  which) 
means  that  "he,  by  faith  obtained  both  righteousness 
and  the  testimony  of  righteousness." — in  I.  See  jMatt. 
Ilenrv,  A.  Clarke,  on  Gen.  4  :4.  The  Aj)()stle  is  not 
to  be  understood  to  say  that  Abel  then  obtained  right- 
eousness and  the  testimony  that  he  was  righteous.  lie 
was — sTuai — einai — pres.  inf.  The  present  infin- 
itive not  only  expresses  "an  action  just  taking  place," 
but,  also,  expresses  the  residts  of  that  action  "contin- 
uing or  frequently  repeated." — Winer' s  N^.  T.  Gr.,j). 
332.  Besides  the  present  infinitive  is  often  used  foi 
the  aorist — past — infinitive. — Idem.  Einai  expresses 
the  idea  of  Abel's  faith,  by  which  he  ^^  was"  previously 
justified,  here,  in  its  results,  repeating  itself,  during 
wi-iich  his  faith  was  confirmed  by  clear  evidence  that  he 
had  been  accepted. 

(  2)  "By  faith  Noah,  being  warned  of  God  concern- 
ing things  not  seen  as  3'et,  moved  with  godly  fear, 
prepared  an  ark  to  the  saving  of  his  house  ;  througli 
which  he  condennied  the  world,  and  became  heir  of  the 
righteousness  which  is  according  to  faith."-— Heh.  11  : 


300 


THE  BIBLE  AGAINST 


7.  Bengel :  di '^r^^  {di  hees,  by  which)  viz.,  faith, 
V.  4." — inl.  Matt.  Henry:  "His  righteousness  was 
relative,  resulting  from  his  adoption  through  faith  in 
the  promised  Seed." — in  I.  So  Adam  Clarke.  In 
that  Noah  (a)  preached  120  years  before  the  ark  was 
complete,  (b)  and  in  that  he  is,  while  he  preached, 
called  a  "preacher  of  righteousness," — 2  Pet.  2:7 — 
said  to  have  "found  grace  in  the  eyes  of  the 
Lord,"  and  to  have  been  "a  just  man  and  perfect 
in  his  generation,"  and  to  have  "walked  with  God" — 
Gen.  6  :8,  9 — it  is  very  certain  that  this  righteousness 
was  obtained  "through"  "faith,"  before  he  began 
to  build  the  ark.  Hence,  Campbellites  miscon- 
strue this — the  one  concerning  Abel,  too — Scrip- 
ture, when  they  make  the  building  of  the  ark  one 
of  the  means  by  which  Koah  was  saved.  From  these 
two  examples,  inasmuch  as  God  did  not  have  dif- 
ferent ways  by  which  He  joined  w'orks  to  faith, 
that  every  one,  mentioned  in  Heb.  11 ,  and  in  the  age 
of  which  it  speaks,  was  saved  by  faith,  '■^without 
works,"  Paul's  expression,  in  Rom.  4:6 — is  absolutely 
certain.  This,  Alexander  Campbell  was  forced  to 
concede.  He  says  :  "No  man  could  now  be  pardoned 
as  Abel  was — as  Enoch  was — as  David  was — as  the 
thief  on  the  cross  was." — Quoted  in  Text  Book  Ex- 
posed, p.  65,  by  Text  Book  on  Campb.,  p.  21 1  ,frorn 
Christianity  Restored,  p.  247 .  Had  Mr.  C:impbell 
not  presumed  that  we  are  now  living  under  what  is,  in 
fact,  his  Komish  dispensation,  of  baptismal  regenera- 
tion, he  would  not  have  said  that  no  man  can  now  be 
saved  as  lie  was  then  saved.  For  the  very  reason  that 
the  plan  of  salvation  has  never  been  changed,  Paul  is 
able  to  preach  the  Gospel  by  these  very  illustrious  ex- 
amples— in  Heb.  11 — of  its  working.   While  the  cases 


BAPTISMAL  REGENERATION. 


301 


of  Abel  and  Noah  make  certain  that  under  the  Old 
Testament  ])enitent  sinners  were  saved  by  faith  only,  I 
notice,  (3)  Abraham's  case,  as  it  tiirures  so  pointealy 
in  the  New  Testament,  as  an  illustration  of  the  plan  of 
salvation.  "For  what  saith  the  Scriptures?  And  Abra- 
luun  believed  God,  and  it  was  reckoned  unto  him  for 
righteousness." — Rom.  4:3;  Gal.  3:6.  Gen.  15:6, 
records  it:  "And  he  believed  in  the  Lord  and  He 
counted  it  to  him  for  righteousness."  Evidently  this 
is  the  record  of  Abraham's  finding  the  peace  of  the 
Lord.  The  "in  the  Lord" — nin  — is  rightly  ren- 
dered in  Conant's  Version,  "in  Jehovah."  The  He- 
brew rendered  Jehovah,  is  now,  by  the  ablest  scholars, 
regarded  as  the  third  person,  singular,  masculine,  sub- 
stantive verb  of  .Tn — Hauya,  to  be.  Oehler  and 
Delitzsch  rennirk  that  "the  heathen  regarded  the  reve- 
lation of  their  gods  as  almost  a  thing  exclusively  of 
the  past,  but  this  name  shows  God  was  revealing  Him- 
self constantly  and  progressively.  Their  God  was  a 
God  of  the  future  as  well  as  a  God  of  the  past."  So 
Ewald,  Hengstenberg,  Kurtz,  etc.  The  name  is  ex- 
plained as  denoting  Jesus  ; — "which  ivaa,  which  is  and 
which  is  to  come." — Rev.  1  :4.  That  is,  God  is  ever 
revealing  Himself  in  new  relations  to  His  people.  The 
name,  Jehovah,  therefore,  includes  the  promise  of  re- 
vealing Himself  as  the  Savior — I  am  that  I  shall  be  as 
Redeemer.  Abraham  believed  in  God,  not  simply  as 
Lord,  but  is  recorded  to  have  believed  in  Him  as  Je- 
hovah— the  I  am  to  be — the  Redeemer.  The  hiphil — 
rnsn  —  heemin,  rendered  l)elieved,  means  he  was 
caused,  or  by  grace  caused  himself,  to  build  upon, 
stay  upon — rest  all  in  God.  Grace  caused  his  soul  to 
rest  all  in  Him  who  is,  and  was  "to  be"  his  Savior. 
That  all  may  clearly  understand  that  the  works  of 


302 


THE  BIBLE  AGAINST 


Abraham  were  porforiucd  after  he  was  justified,  Paul 
says:  "How  then  was  it  reckoned?  when  he  was  in 
circumcision  or  uncircumcision ?" — Rom.  4:10.  Paul 
here  alludes  to  Gen.  17:10-24,  where  Abraham  is  re- 
corded to  have  been  circumcised.  According  to  the 
chronology,  in  the  margin  of  our  Bibles,  this  took 
place  25  years  after  Abraham  was  justified  by  faith. 
Tholuck  :  *'The  declaration  of  God,  wherein  he  justi- 
fied Abraham  for  the  sake  of  his  faith,  was  made,  if 
not  twenty-five,  at  the  least,  fifteen  years  anterior  to 
the  introduction  of  circumcision." — On  Rom.  4:10. 
M.  E.  Lard,  the  Goliath  of  Canipbellism,  says:  "How 
long  Abraham  had  been  justified  when  he  received  the 
mark  of  circumcision  cannot  confidently  be  said.  It 
was  certainly  more  than  13  years,  at  which  time  Ish- 
mael  was  13  years  old,  and  he  was  justified  before 
Ishmael's  birth.  This  is  quite  sufficient  for  Paul's 
purpose.  This  ol)ject  was  certainly  to  show  that 
Abraham  was  certainly  justified  before  he  was  circum- 
cised; and  this  in  order  to  settle  the  question  that  the 
blessedness  of  justification  is  not  confined  to  circum- 
cision. " — Quofcd  in  the  Frost-Tyler  Discussion.  Can- 
on Farrar  :  "Xow  this  im[)utati()n  can  have  nothing 
to  do  with  circumcision,  because  the  phrase  is  used  of 
a  time  before  Abraham  was  circumcised,  and  circum- 
cision Avas  only  a  sign  of  the  righteousness  imputed  to 
him  because  of  his  faith,  that  he  might  be  regarded  as 
the  father  of  the  faithful,  whether  they  be  circum- 
cised or  not." — Life  of  St.  Paul,  p.  361,  Funk's 
edition.  To  enforce  this  argument.  Paid  savs  :  "He 
believed  in  God  who  quickeneth  the  dead,  and  calleth 
the  things  which  are  not  as  tliough  they  were.'' — v. 17. 
That  is,  he  trusted  God  to  quicken  the  dead  womb  of 
Sarah. — Tholuck,  on  v.  19,  Crysostom,  Matt.  Henry, 


BAmSMAL  REGENERATION. 


303 


et.  al.  "Who  in  hope  believed  against  hope,  to  the 
end  that  he  might  become  a  father  of  many  nations, 
according  to  that  which  liad  been  spoken,  so  shall 
thy  seed  be.  And  without  being  weakened  in  faith  he 
considered  his  own  body  now  as  good  us  dead  (he being 
about  a  hundred  years  old),  and  the  deadness  of  Sa- 
rah's womb  :  Yea,  looking  unto  the  promise  of  God, 
he  wavered  not  through  unbelief,  but  waxed  strong- 
through  faith,  giving  glory  to  God,  and  being  fully 
assured  that,  what  he  had  promised,  he  was  aljle  also 
to  perform,"  verses  18-21.  Here,  Abraham  seeing, 
absolutel}-,  nothing  in  himself  or  in  his  wife  upon 
which  he  could  possibly  hope  for  Isaac  to  be  born,  il- 
lustrates the  penitent  sinner.  The  penitent  sinner  has 
no  good  works  to  rely  on — notlnng !  nothing!!  But 
as  Abraham  believed  God,  who  quickcueth  the  dead, 
and  calleth  the  things  that  are  not  as  though  they 
were,"  the  penitent  sinner  trusts  God  for  righteous- 
ness as  though  he  were  as  righteous  as  God.  As 
Abraham,  by  faith,  received  a  son  as  though  he  and 
Sarah  were  not  dead,  the  penitent  sinner,  by  faith,  re- 
ceives the  righteousness  as  though  he  had  been  able  to 
work  out  that  righteousness  himself.  As  God  justi- 
fied— saved  Abraham  by  such  faith  in  Him, lie  justifies 
the  sinner  by  such  faith  in  Him.  Thus  Abraham  is 
justified  when  whollj^  una])le  to  l)eget  a  son  and  so  the 
sinner  is  justified  when  wholly  unable  to  produce  good 
works.  After  being  justified,  or  saved,  God  renders 
Abraham  al)le  to  beget  a  son  ;  after  being  justified — 
saved — God  puts  the  penitent  sinner  where  he  pro- 
duces good  works.  Thus  Abraham  believed,  was  justi- 
fied— saved  in  order  to  work  ;  the  })enitent  sinner  is 
likewise  justified —saved  to  work.  The  same  Apostle 
says  that  we  are  "Created  in  Christ  Jesus  for  good 


304 


THE  BIBLE  AGAINST 


works." — Eph.  2:  10.  Abraham  worked  because  he 
was  saved  ;  the  penitent  sinner  works  because  he  is 
saved.  Paul,  farther,  leaves  no  one  to  doubt  that 
thus,  when  works  were  beyond  the  j)ossibilifi/  o  f  our 
doing  t/iem,  we  are  saved  ;  or, — in  his  own  words,  of 
v.  6,  that  we  receive  our  salvation  '■'■without,'"  or 
"fl^rtr^  from  works  :" — "Is  this  blessing  pronounced 
u[)on  the  circumcision" — i.  e.,  those  who  work  for  it 
— "or  upon  the  uncircumcision"  ? — i.  e.,  those  who  do 
not  work  to  be  saved.  "For  we  say,  To  Abraham  his 
faith  was  reckoned  for  righteousness." — v.  9.  "Now 
it  was  »io<  written  for  liis  sake  alone'' — Paul  had  not 
progressed  so  far  as  to  say  with  Alexander  Campbell, 
that  "no  man  can  now  be  pardoned  as  Abel — as  Enoch 
— as  David  was — as  the  tliiof  upon  the  cross  was" — 
"that  it  was  reckoned  unto  him  ;  V)ut  for  our  sake  also 
who  believe  on  hinj  that  raised  our  Lord  from  the 
dead." — v.  24.  "Seeing  that  now,  under  the  New 
Testament,  there  obtains  a  system  of  imputation  by 
free  grace,  we  are  entitled  to  look  back  upon  the  Old, 
and  if  we  find  any  similar  case,  to  apply  the  particu- 
lar circumstances  of  it  to  ourselves." — Tholuck  on 
Rom.  4:24.  Bengel :  "The  faith  of  Abraham  was 
directed  to  that,  which  was  about  to  be,  and  which 
could  come  to  pass,  ours  to  that  which  has  actually 
taken  place :  the  faith  of  both  is  directed  to  the 
Quickener  [Him  who  makes  alive].  Oyi  Rom.  4:24. 
Matt.  Henry  :  "It  was  not  intended  for  an  historical 
commendation  of  Abraham,  or  a  relation  of  some- 
thing peculiar  to  him  ;  no,  the  Scripture  did  not  in- 
tend to  describe  some  singular  way  of  justification 
that  belonged  to  Abraham  as  his  prerogative.  The 
accounts  of  the  Old  Testament  saints  were  not  inten- 
ded for  histories,  only,  barely  to  inform  and  divert  us, 


BAPTISMAL  REGENERATION. 


305 


but  iov  precedents  to  direct  us,  for  cnsamples,  1  Cor. 
10  :11  :  for  our  learning,  ch.  15:4.  .  .  .  the  grace  of 
God  is  the  same  yesterday,  to-day  and  forever." — 
On  Rom.  4:23-25.  Instead  of  there  being  a  new 
plan  of  salvation,  a  new  way  to  be  saved,  as  Camp- 
Ix'Hites  teach,  Abraham  is  and  ever  will  be,  the 
father  of  all  them  that  believe;"  and  the  Old  Testa- 
ment Scriptures  are  yet  "able  to  make  thee  wise  unto 
salv;ition  through  faith  which  is  in  Jesus  Christ." — 
2  Tim.  8:  15. 

OiuECTioN.  The  Campbellites,  unable  to  do  any- 
thing with  this  argument,  are  content  to  make  James 
contradict  Paul.  !So  they  reply:  "But,  James  says 
that  Abraham  was  'justified  by  works  when  he  offered 
u[)  Isaac  his  son  upon  the  altar." — ,Iames  2:  21.  In 
refutation,  \ Jirst  n^k:  Are  not  you,  my  Campbellite 
friend,  under  some  obligation  to  meet  my  argument, 
frcim  PauKs  words,  in  Worn.  4,  before  you  merely 
quote  James,  as  seeminrihj  contradicting  Paul? 

Second.  Is  it  any  credit  to  any  church,  when  a  man 
is  incontrovertibly  proved  by  plain  Scripture  to  have 
been  saved — Rom.  4:3-11 — to  appeal  to  an  occurrence 
which  took  place  in  his  life,  thirty-one  years  after  he 
was  saved,  to  prove  that  he  was  not  then  saved?  Yet, 
this  is  what  all  Campbellites  do,  when  they  array 
James  against  Paul.  Why?  Plain  enough  "why," 
for  any  man  who  can  read  his  Bible,  by  comparing 
Gen.  15:6 — where  Genesis  and  Paul  say  Abraham 
was  saved — with  Gen.  22nd  chapter,  where  Abraham 
is  recorded  to  ha\  e  offered  Isaac,  can  clearly  see  that 
Abraham  did  not  offer  Isaac  until  several  years  after 
he  was  saved.  According  to  the  chronology  in  the 
margin  of  our  Bible,  Isaac  was  oiievad  fort >/-one  years 
after  Al.raliani   was  justified.     Yet,  an  occurrence 


306 


THE  BIBLE  AGAINST 


which  took  place  forty-one  years  after  God  is  recorded 
to  have  "justified"  a  man,  must  be  seized  upon  to 
prove  that  He  did  not  then  "justify"  him  !  And  why? 
ISimi^ly  to  prop  up  Caniphellisui — that  and  nothing 
else.  If  our  Campbellite  friends  could  but  get  their 
eyes  one-hundredth  part  of  the  way  open  they  could 
see  better  than  to  thus  distort  God's  holy  Word;  for 
Isaac  was  not  born  until,  from  fifteen  to  twent3'-tive 
years,  after  Abraham,  in  Gen.  15  :G;  Rom.  4:5,  is 
declared  to  have  been  "justified,"  counted  as  right- 
eous— saved!  Compare  Gen.  15  :6  with  Gen.  21  :2,3. 
One  leading  Campbellite  preacher,  Mr.  11.  D.  Buntau, 
being  crushed  with  this,  in  a  debate  with  the  writer — 
resorted  to  the  shift  of  denying  that  righteousness,  in 
Rom.  4,  means  salvation !  For  the  credit  of  even 
fallen  man  I  sincerely  hope  that  no  other  intelligent 
human  being  has  ev(T  made  this  resort.  But,  as 
Campbellites  may  think  that  there  is  argument  in  ]\Ir. 
Bantau's  resort,  I  stop,  one  moment,  to  place  this 
beyond  even  Campbellite  controversy. 

(a)  Tsedaquah  (npns),  rendered  "righteousness," 
in  Gen.  15  :16,  is  from  tsaudaq,  (  pTj*),  "to  be  right, 
to  be  just,  righteous,  .  .  .  .  to  be  in  the  right ;  to  be 
righteous,  upright,  good  ;  to  make  riirhteous,  upright, 
innocent."  —  Ges  '  Lex.  Ueb.  Hence,  tsedaquah 
means,  "rectitude,  right  ....  in  private  persons, 
righteousness,  integrity,  virtue,  piety." — Ges.''  Lex. 
Heb.  Robinsoii  s  Greek  Lex.  says  that  dikaiosunee 
{ocxaeoaiivrj) ,  Avhich  is  the  New  Testament  word  for 
tsedaquah,  means  "rectitude,  uprightness,  righteous- 
ness, virtue."  Paul  uses  dikaiosunee,  in  Rom.  4,  for 
tsedaquah.  From  the  definition  of  the  word,  in  He- 
brew lexicons,  and  from  the  Greek  word  which  Paul 
uses,  to  tell  us  that  "righteousness"  was  "im[)uted" 


BAPTISMAL  REGENERATION. 


307 


to  Abraham,  it  is  certain  that  God  "imputed"  to 
Abraham  the  riulitcousness  which  Christ,  in  all  ages, 
imput(>«  to  the  penitent,  believing  soul.  With  one  ex- 
ception, the  (J ikd iosu jKc  famWy  are  the  only  (ireek  New 
Testament  words  for  righteousness.  Paul,  therefore, 
(b)  uses  the  word,  in  the  New  Testament,  rv'ncU'red 
"righteousness,"  to  tell  us  that  Abraham  had  right- 
eousness imputed  to  him  for  his  faith,  (c)  That 
Abraham  was  made  trul}'  righteous,  at  that  time, — 
saved,  all  writers,  worthv  of  mention,  agree.  As  rep- 
resenting the  voices  of  liiliU'  students,  Adam  Chirke 
comments:  "Tiiis,  I  conceive  to  be  one  of  the  most 
import:nit  ])ass;igcs  in  -whole  Old  Testament.  It 

properly  contains  and  s[)<'citics  the  doctrine  of  jtistifi- 
catiop  hy  faltli,  which  engrosses  so  considerable  a 
share  of  the  Ei)istles  of  St.  I'aul,  and  at  the  founda- 
tion of  which,  is  tlu!  atonement  nuide  by  the  Sou  of 
God:  and  he  (Abi'ani)  believH'd  (|Oxn»  heemin,  he 
put  faith)  in  Jehovah  n2L"n"i  valj/achsJieha  lo,  and  he 
counted  it — the  faith  he  })ut  in  Jehovah,  to  him  for 
righteousness,  npli' /^'c(/(7^•(//^ ,  or  justification;  though 
there  was  no  act  in  the  case,  but  that  of  the  mind  and 
heart,  no  irorJc  of  any  kind.  Ilence,  the  doctrine  of 
justification  hy  faith  ^  without  any  merit  of  ^rorks;  for 

in  this  case  there  could  be  none  See  Kom.  4." 

—  On  G(n.  15:6,  see  ThoIucJc,  Beur/ei,  Matt.  Jlenry, 
Scott,  Conant,  Harless,etc.  (d)  Paul,  })y  the  case  of 
David,  makes  it  certain  that  the  righteousness  tiiat 
Abraham  then  received  was  the  true  righteousness.  lie 
continues:  "Even  as  David  also  pronounceth  blessing 
upon  the  man  unto  Avhom  God  reckoneth  ri'jhteoiisitess 
apart  from  works" — he  here  quotes  from  Ps.  32 — 
saying:  "Blessed  are  they  whose  iniquities  are 
forejiven,  and   whose   sins   are  covered.    Blessed  is 


308 


THE  BIBLE  AGAINST 


the  man  to  whom  the  Lord  will  not  vpclcon 
sin.'" — Rom.  4:7,8.  Here,  he  saA^s  the  righteous- 
ness Avhich  Abraham  had  received — in  Gen.  15  :6 — 
involved  his  hv\n'^  '■'forgiven,"  having  his  sins  "cor- 
ered"  and  having  no  sin  reckoned  to  him.  "According 
to  the  opinion  of  commentators,  this  Psalm  was  com- 
posed after  David's  transgression  with  Bathsheba.  It 
was  consequently  very  well  ^idapted  to  the  purpose  of 
St.  Paul;  for  at  that  time  it  must  have  been  very  nat- 
ural for  the  fallen  king  to  look  entirely  away  from 
himself,  and  appeal  only  to  the  Divine  mercy." — 
Thohick,  on  lioni.  4:6.  Paul,  in  v.  9,  proceeds  to 
ai)pl3'  David's  words  to  the  case  of  Abraham.  With 
these  replies  and  explanations  it  is  left,  if  possible, 
more  than  certain  that  the  righteousness  which  Abra- 
ham received,  long  before  he  was  circumcised  and  long- 
before  he  offered  Isaac,  was  the  righteousness  which 
every  true  Christian  receives  from  Christ.  Abraham's 
case  is  the  "thou  art  weighed  in  the  balances  and  art 
found  wanting,"  against  the  whole  Romish  family, 
from  the  Pope,  of  Rome,  down  to  the  least  Campbell- 
ite. 

Third.  But  what  does  James  mean,  by  saying, 
"Was  not  Abraham  our  father  justified  by  works,  in 
that  he  offered  u[)  Isaac,  his  son,  upon  the  altar?"  In 
answer  to  this,  having  proved,  beyond  a  reasonable 
d()ul)t,  that  James  speaks  of  an  occurrence  in  Abra- 
ham's life,  which  took  place  many  years  after  Genesis 
and  Paul  say  that  he  Avas  made  righteous,  justified, — 
saved,  I  am,  so  far  as  concerns  this  controversy ,  under 
no  obligation  to  cxi)lain  James'  meaning.  Were  I 
not  able  to  offer  a  word  of  explanation  upon  what 
James  means,  as  Genesis  and  Paul  make  it  certain  that 
Abraham  was  saved,  many  years  before  the  time  of 


BAPTISMAL  REGEXERATION. 


309 


wliich  James  speaks,  that  James'  statement  contains 
not  a  shadow  of  support  for  an}'  of  the  Romish  camp, 
from  the  Pope  down  to  the  least  CampbeUite,  is  cer- 
tain. As  well  claim  that  Campbellism  is  true  because 
I  might  not  l)e  able  to  tell  what  the  numl)er  "six 
hundred  and  sixty  and  sixty-six" — Rev.  13:18 — de- 
notes, as  to  claim  it  true  because  I  may  not  satisfacto- 
rily explain  James'  meanino;.  "With  these  preliminary 
remarks,  I  proceed  to  explain  James'  meaninir. 

In  explanation,  (a),  keep  in  mind  Paul's  statement, 
that  Abraham  has  been  a  righteous  man  during  many 
years  previous  to  the  time  of  which  James  si)eaks.  Any 
explanation  which  makes  James  contradict  Paul,  leaves 
upon  its  fate  prima  facie  and  conclusive  evidence  of 
its  falsity;  and  of  the  falsity  of  the  doctrine  that  is 
driven  to  make  that  explanation.  ]VJiafevei'  may  be 
the  exi)lauation  of  James,  that  Abraham  was  saved 
manv  years  before  the  time  of  which  James  speaks, 
Paul  has  stffled. 

(c.)The  persons  to  whom  James  wrote  and  the  object 
of  his  letter.  The  persons  to  whom  James  wrote  Avere 
jjrofessors  of  Christianity.  From  chapter,  1:,7,8,13, 
15,  19-27,  the  Avhole  of  chapters  2,  3,  4  and  the  tirst 
six  verses  of  chapter  5,  it  is  certain  that  they  were 
sadly  needing  rebukes,  exhortations  and  encourage- 
ments to  live  according  to  tlie  hisih  calling.  The  reader 
will  please,  here,  carefully,  read  these  references.  In 
them  he  will  read  that  many  of  those  to  whom  Paul 
wrote  thought  that  a  profession  of  faith  was  sufficient ; 
that  mere  intellectual  belief  in  Christ  was  equivalent 
to  Scriptural  faith.  Hence  James  rebukes  them  for 
"lust:"  for  worship  of  "fashion;"  for  "tilthiness ; " 
for  "wrath;"  for  not  governing  the  "tongue,"  but 
for  having  it  "set  on  lire  of  hell ;"  for  not  caring  for 


310 


THE  BIBLE  AGAINST 


the  uocd}^;  for  heaping  up  earthl}^  "  treasure,  "  elc.  ; 
and  for  being  tinctured  with  Cam^Jbellisin,  intiuit  they 
thought  mere  intellectual  belief  was  Christian  faith  : 
"Thou  believest  that  God  is  one  ;  thou  doest  well :  the 
devils  also  believe  and  shudder." — Ch.  2:19.  Says 
Sieffert :  "They  appealed  to  their  creed  rather  than  to 
their  deeds.  The  object  of  the  Epistle  is  to  check 
these  tendencies." — Schaff-Herzog  Uncy.,  Ejp.  Jas. 
"The  main  object  of  the  Epistle  of  James  is  not  to 
teach  doctrine,  but  to  improve  morals.  ...  St.  James 
was  o[)posing  the  old  Jewish  tenet,  that  to  be  a  child 
of  Abraham  was  all  in  all,  that  Godliness  was  not 
necessary,  so  that  belief  was  correct. f  This  presump- 
tive confidence  had  transferred  itself  to  the  Christian- 
ized Jews.  It  is  plain  that  their  faith  Mas  totally  dif- 
ferent from  that  of  St.  Paul." — Smith's  Bib.  Die, 
vol.  2,  p.  1209.  Paul  was  teaching  men  how  to  l)e 
saved;  James  was  teaching  them  how  they  nmst  live 
after  being  saved  ;  and  how  they  should  know  whether 
they  were  saved.  (cZ.)  In  interpreting  Paul  and  James 
we  must  keep  in  view  the  different  classes  of  persons 
to  whom  they  wrote,  and  the  ends  they  sought  to  ac- 

t  lu  our  churches — of  all  creeds — to-day,  is  mueh  of  this. 
Men  and  women  who  are  impvre,  untruthful,  dishonest  in  busi- 
ness. Then,  others,  who  though  free  of  these  things  are  dead  to 
Christian  activity,  know  not  what  secret  or  any  other  prayer  is. 
They  prove  this  by  having  health  and  time  for  any  other  than 
the  prayer  meeting.  Others  who  love  mouey  so  well  that  they 
will  see  their  church  houseless,  or  the  door  closed.  Of  course, 
owing  to  their  deeming  regeneration  net  essential  to  church 
membership,  and  to  their  otiicr  errors,  and  their  encouraging 
people  to  unite  with  them  before  regeneration,  there  is  far  more 
of  this  among  others  than  among  Baptists.  IJut,  as  it  was  with 
Baptist  Churches,  in  .!:ime.s"  time,  our  t'hurclics  need  more 
preachers  who  will  tell  tin  >e  inciiilici's  tht  ir  sins  aud  their  lost, 
or  at  best,  their  back-sliihli-n  (MiKlitiuii — ] neucliers  whose  love 
of  money,  position  and  poi)ularity  w  ill  not  prevent  them,  as  it 
did  not  James,  from  doing  their  work  of  crying  aloud  and  spar- 


BAPTISMAL  nEGEXERATIOX. 


311 


complish  by  writing.  To  produce  James,  therefore, 
as  teaching  how  the  sinner  is  saved,  is  like  producing 
Paul  as  teaching  how  the  saved  should  live,  and  how 
that  they  ma}'  l)e  certain  that  they  are  saved.  (Of 
course,  both  Paul  and  James  especially  teach  both 
these  classes;  l)ut  not  in  Rom.  4,  and  James  2).  Such 
use  of  Romans  and  James  is  like  the  nurse  who  should 
give  the  medicine  which  the  physician  prescribed  for 
the  patient  who  has  the  cholera  to  the  one  who  has  a 
carbuncle. 

(e.)  How  James  doctors  these  patients.  In  effect  he 
says  :  "You  sa>/  that  you  believe,  that  you  are  there- 
fore rigliteous.  Let  us  see  about  that.  You  will 
agree  that  Abraham's  case  settles  your  case.  He  was 
accounted  righteous  when  Gen.  15  :  G,  savs  that  'he 
believed  in  Jehovah,  and  he  counted  it  to  him  for 
righteousness.'  AVe  agree  that  Al)raham  then  had  his 
sins  forgiven,  and  the  righteousness  of  Christ  imputed 
to  him — that  he  was  saved  at  that  tmie.  But  how  did 
Abraham  afterwards  live?  Did  he  think  that  a  mere 
belief — a  mere  profession  was  sufficient?  Did  he  live 
as  though  he  felt  within  himself,  'I  am  saved,  there- 

in»  not. — Isa.  .51:1.  The  preacbei-s  who  are  unfaithful  render 
this  work  much  more  diffleiilt  for  those  who  try  to  be  faithful. 
Let  us  teach  the  churches  that  no  man  is  a  BnptM  simply  because 
he  is  a  member  of  the  church,  believes  in  Immersion  :  but  that  he 
is  a  Baptist  because  God  has  washed  him  iu  the  blood  of  Jesus, 
madehim-'souud"in  dociri'ie  and  in  life.  Oxlv  sLCn  are  Baptists; 
only  snch  ^^Baptist-i'"  will  ever  reach  heaven.  But.  dear  brethren, in 
the  ministry.  Ictus  thus  preach  in  wisdom  and  in  lov.  The  truth 
may  be  so  preached  as  to  drive  men  from  Christ  who  would  have 
been  saved,  if  it  had  been  preached  in  wisdom  and  in  love.  Per- 
haps, nowhere  does  a  preacher  need  grace  so  much  as  just  here- 
to both  faithfully  and  in  the  ( 'hrist-like  manner,  rebuke.  I  have 
added  this  note  as  some  who  call  themselves  "souud  Baptists" 
and  love  controversy  are  as  far  from  being  saved,  as  are  Camp- 
bellites  or  any  other  gross-errorists. — See  John  15:2:  1  John  2 
3,4;  Matt.  7  ;20,21.   May  God  save  us  from  hypocrisy ! 


312 


THE  BIBLE  AGAINST 


fore,  how  I  live  is  a  very  unimportant  matter'  ?  Let 
us  see  :  When  God  called  him  to  offer  Isaac,  did  he  do 
like  you  are  doing, --say,  as  I  am  saved,  I  need  not 
obey?  No!  But  he  obediently  offered  Isaac — in  his 
mind.  'Thou  seest  that  faith  wrought  with  his  works' 
as  proof  that  it  was  genuine — that  Abraham  was  saved 
in  reality.  'The  devils  .  .  believe  and  shudder,'  but 
they  will  not  obey.  Wherein,  then,  if  you  do  not 
live  right,  are  you  different  from  the  devils?  Abra- 
ham proved  himself  different  from  the  devils  by  his 
life.  Are  you  proving  by  your  life  that  yon  have 
Abraham's  faith?  If  not,  how  can  you  be  so  foolish 
as  to  presume  that  you  are  saved  !  'But  wilt  thou  know, 
O  vain  man,  that  faith  apart  from  works  is  l)arren'  — 
barren  of  every  principle,  feeling — fruit  of  the  Spirit, 
and  with  its  possessor,  is  to  be  cut  down,  :\s  the  'bai- 
ren  fig  tree?'  "  Such  is  the  meaning  of  James'  Avords 
to  these  self-confident  and  deluded  professors.  With 
these  words  he  pulls  off  the  thin  gauze  of  a  profession, 

"A  flag  and  sign  of  Love 
"VVTiich  is  indeed  but  sign;'' — 

A  belief  that  Christianity  is  to  i)rofess,  join  the 
church, — 

"To  wear  long  faces,  just  as  if  our  ^laker, 
The  God  of  Goodness,  was  an  undertaker. 
Well  pleased  to  wrap  the  soul's  unlucky  mien, 
In  sorrow's  dismal  crape  or  bombasiu." 

May  James'  words,  in  all  our  churches,  be  heeded 
by- 

"Mistaken  souls,  that  dream  of  heaven, 
And  make  their  empty  boast 
Of  inward  joys  and  sins  forgiven, 
While  they  are  slaves  to  lust." 

But,  again,  I  exclaim  :  What  has  this  rebuke  of 
James  to  do  with  Paul's  directions  how  to  be  saved,  as 


BAPTISMAL  REGENERATION. 


313 


drawn  from  a  time  in  Abraham's  life  at  which  he  joy- 
fully "I)elieved  in  Jehovah"  and  had  his  faith  "count- 
ed ...  .  to  him  for  righteousness?" 

(/)  All  that,  now,  remains,  is  to  point  out,  or  at 
least,  suggest  the  sense  in  which  James  uses  the  word 
"justified."  (a)  At  the  very  beginning  of  this  inves- 
tigation, we  know  that  he  does  not  use  it  in  the  sense  in 
which  Paul  uses  it — to  denote  God's  forgiveness,  and 
His  imputing  to  us  righteousness — salvation.  This, 
we  have  seen,  James  is  not  speaking  of ;  it  does  not 
allude  to  the  time  when  Al)raham  was  thus  blessed; 
besides,  it  would  put  James  in  contradiction  to  Paul. — 
Rom.  4:2;  Gal.  2:16;  3:11.  (b)  In  answer  to  the 
question,  I  answer  :  In  the  Scriptures  God  is  said  to 
justify  in  two  senses.  First,  God  justifies  in  the 
sense  of  judicially  declaring  the  penitent — and  also  the 
Christian — washed,  forgiven,  innocent  of  sin.  Both 
the  Old  and  the  New  Testament  w'^ords  for  justify 
denote  subjective  and  objective  justification — that  is, 
righteousness  of  soul  and  righteousness  before  the  law. 
Of  course,  this  is  based  on  the  righteousness  of  Christ, 
which  satisfies  the  law  and  makes  the  soul  righteous. 
In  these  senses  Paul,  in  Rom.  4,  uses  the  word — di- 
kaioo  and  dikaiosun€e,(d:xaiod,  dtxacoa'jvTj )  the  same  word 
which  James  uses.  So  "justify"  is  used  in  Luke  18  : 
14;  13:39;  Rom.  3:24,  26,  28,  30  ;  4  :2,  5  ;  5 : 1  ;  Gal. 
2:16,  and  in  Scriptures  which  are  too  numerous  to 
here  refer  to. 

Second,  God  justifies  in  the  sense  of  approving  the 
Christian  as  tiue  to  his  profession.  He  declared  that 
"Noah  was  a  righteous  man;" — Gen.  6:9;  7:1  "the 
way  of  the  just  is  uprightness;" — Isa.  26:  7 — "he  is 
just,  he  shall  surely  live;" — Ezek.  18:9 — "Ye  that 
afflict  the  just ;"— Amos5  :12~"hear  thou  from  heaven 


314 


THE  BIBLE  AGAINST 


and  do  and  judge  thy  servants  .  .  .  justifying  the 
righteous  — 2  Chron,  6:  23 — "say  ye  to  the  right- 
eous that  it  shall  be  well  with  him;" — Isa.  3:10. 
These  and  many  other  Old  Testament  Scriptures  show 
that  God  judges  men,  and  that  when  they  are  worthy 
of  it,  He  approves  or  justifies  them  as  true  to  their 
calling.  Turning  to  the  New  Testament,  we  find  God 
judging, approving  or  justifying  men  according  to  their 
faithfulness  to  their  profession.  Thus  John  the  Bap- 
tist is  justified  or  approved  ; — Matt.  11  :11 — "he  that 
serveth  Christ  is  well  pleasing." — Rom.  14  :18 — "Ap- 
pelles  the  approved  in  Christ;" — Rom.  16  :10 — "give 
diligence  to  present  thyself  approved  unto  God;"  2 
Tim.  2:15— "elders  that  rule  well;"  1  Tim.  5:  17— 
"well  done  good  and  faithful  servant ;"  Matt.  25  :  21, 
So  the  Church  at  Smyrna, — Rev.  2  :10 — the  Church  in 
Philadelphia  were  especially  justified  for  their  faith- 
fulness. Rev.  2:8-10;  3:7-11.  These  Scriptures, 
incontestably,  prove  that  God  justifies  his  people  as 
walking  wortliy  of  their  calling.  Robinson's  Lex.  de- 
fines dikaioo,  rendered  "justify;"  "To  justify,  to  de- 
clare righteous.  God  is  said  to  justify  a  person,  to 
regard  and  treat  him  as  righteous  by  reckoning  or 
imputing  to  him  faith  as  righteousness.  So  gener- 
ally, where  inMh.  inanifcsled  in  works. — Jas.  2:21, 
24,  25."  The  reader  will  notice  that  this  Lexicon,  in 
the  italicised  words,  at  the  close  of  the  quotation, 
says  that  James  uses  the  word  in  tlie  sense  of  justi- 
fying men's  faith  or  profession,  Greenfield's  Lex. 
defines  dikaioo:  "To  acknowledge,  to  declare  any 
one  to  be  what  he  ought  to  be,  and  to  treat  him  as 
&uch  ;  to  declare  one  to  be  blameless  or  innocent  and 
to  treat  him  as  such,  acquit,  absolve;  to  declare  one 
to  be  good,  upriglit,  pious,  and  to  treat  him  as  such, 


BAPTISJIAL  REGENERATION. 


315 


commend,  applaud;  to  bestow  approbation  and  favor 
so  as  to  receive  benefit;  to  grant  foiuivencss,  i)ardon 
sin,  free  from  its  consequences,  justify."  So  Bag- 
ster's  and  other  Lexicons.  We  see  that  the  Lexicons 
define  the  word  to  denote  justification,  in  the  sense  of 
pronouncing  us  saved ;  and  justification  in  the  sense 
of  justifying  us  as  true  to  our  religious  profession.  In 
this,  the  Lexicons  agree  with  the  numerous  Scriptures, 
just  quoted  and  referred  to,  which  speak  of  God  as 
justifying,  tchen  we  come  to  Him  and  afterwards  ]us\\- 
tying  us  as  faithful  to  our  profession.  The  parables 
of  the  laborers  and  of  the  talents  present  the  justifica- 
tion of  our  faith  as  l)eing  faithful.  So  James  showed 
them  that  their  faith,  instead  of  being  such  as  could 
be  justified — such  as  would  prove  them  true  Chris- 
tians, was  only  the  faith  and  the  life  of  demons. 
Turning  to  the  record,  in  Genesis  22,  we  find  Abra- 
ham's history,  many  years  after  Gen.  15  :G,  records 
him  as  saved.  There  we  find  that  Christ  said  to  Abra- 
ham :  "For  now  I  know  that  thou  fearest  God,  see- 
ing that  thou  hast  not  withheld  thy  son,  thine  only  son 
from  me." — Gen.  22:12.  In  other  words:  "Now  I 
pronounce  your  faith,  your  profession  justified.  Gen. 
22  alone,  had  we  no  account  of  Abraham's  being 
saved,  many  years  before  he  offered  Isaac, — in  Gen. 
15  :(3 — shows  Abraham  a  genuine  child  of  God  when 
called  to  offer  Isaac.  "Why?"  (c)  In  his  ready  obe- 
dience— an  obedience  to  which  uno;od]y  men  are  stran- 
gers. Abraham's  ready  obedience  proves  him  to  have 
not  possessed  "the  mind  of  the  flesh"  which  "is  e«- 
wzVy  against  God"  and  "is  not  subject  to  the  law  of 
God,  neither  indeed  can  be :  and  they  that  are  in  the 
flesh  cannot  please  God." — Rom.  8  :7,8.  (d)  Christ 
did  not  say  to  him:  now  I  pardon,  receive  you  ;  for 


316 


THE  BIBLE  AGAINST 


this  I  save  you.  No  !  a  thousand  times,  No  ! !  But 
He  did  say  that  this  act  proved  Abraham  a  God-fear- 
ing man  :  "For  now  I  know  tliat  thou  fearest  God."t 
Paul  therefore  says  :  "Abraham  being  tried  offei-ed 
up  Isaac." — Heb.ll  :17.    Pt^irazomenos  (^-sifia^o/jieuo!;) 

means  "to  tempt,  to  prove,  to  put  to  the  test  

From  the  IIel)rew,  where  God  is  said  to  try,  to  prove 
by  adversity,  the  faith  and  confidence  of  Christians  in 
Him."-  Roh.'s  Lex.  N'ausa,{  noj  )  rendered  "tempt" 
or  try,  in  Gen.  22: 1,  means,  "to  try,  to  prove  any 
one.  .  .  .  God  is  said  to  try  or  prove  men,  i.  e.  their 
virtue,  their  faith  and  obedience.  Ex.  15:25;  Deut. 
13  :3  ;Ps.  2G  :2."-Xta;.  Heh.  Surely,  this  whole  matter 
is  plain  enough.  In  it  is  not  even  a  gimlet  hole  for 
Campbellism  to  find  refuge. 

fAs  different  phase  of  the  same  interpretation  \\  hieh  .lame's' 
words  may  well  include, or atleast, imply,  I  suggest  the  following: 
Edikaiothee,  (  edcxauotlr^ )  reudeied  justitied,  in  verses  21,  25,  may 
be  rendered. justitied  himself,  justified  herself.  Edikaiothee  is  third 
person,  singular, lirst  aorist,  passive,  indicative.  Now,  "several 
verbs  have  au  aorist  passive  with  middle  meaning."' — Hndlfifs 
GreekOram.,  Sec.  414.  "Although  the  import  of  the  middle  is 
sharply  defined  and  peculiar,  yet  in  practice,  even  among  the 
best  Greek  authors,  the  forms  of  the  middle  often  hlend  with 

those  of  the  passive  The  1st  aorist  passive  in  several 

verbs  serves  at  the  some  time  as  1st  aorist  middle." — Winer^s  N.  T. 
Gram.,  pp.  2.t4,  2t)5  The  middle  indicates  that  the  subject  acts 
upon  himself,  or  permits  action  upon  himself.  "Winer  says  this 
is,  also,  true  of  the  2nd  and  future  aorisls.  As  examples  of  this : 
Proseklithee,  {Ttpoaexhdfj  iu  hest  MSS.)  is  the  same  person,  tense, 
passive,  as  is  edikaiothee.,  yet  it  is  rendered  by  the  versions  as  a 
middle— "joined  themselves."  In  Junies  4:10,  tapeinotheele, 
(^zazeiuwfiy^ze)  rendered  "humble  yoiu-selves,"'  is  rendered  as  a 
middle-,  ye-t,  it  is  1st  aorist,  imperfect  passive.  In  Acts  21 :24, 
agnisthcetai.,  (^afviadrjzac)  is,  rendered,  "purify  thyself," — ren- 
dered as  a  middle;  yet,  it  is  1st  aorist,  imperfect,  passive.  "Some 
tenses  pecidiar  to  the  middle  assume  a  iiassive  signification." — 
Wintr's  N,  T  Gram  ,  p.  255.    Thus  ebaptisanto  (^e^a-ziaavzo^ 


BAPTISMAL  REGEXERATIOX. 


317 


Paul  shows  how  the  man  is  justified,  in  the  sense  of 
God  saving  him ;  James  shows  how  he  is  justified  in 
the  sense  of  honoring,  justifying  his  profession,  so 
that  God  justifies  him  as  a  professor.  Christ  is  the 
basis  of  both  lhe>e  justifications;  first,  in  tliat,  hy  His 
righteousness,  we  are  saved;  second,  in  that,  through 
His  righteousness  and  grace,  we  so  honor  and  justify 
our  profession,  that  God  justifies  us  as  professors. 
Hence  James  says  that  Abraham,  for  his  godly  fear, 
as  })rovcd  bv  his  obedience,  "was  called  the  friend  of 
God."— .James  2:23;  1  Chron.  20:7.  His  devotion 
to  God  proved  his  friendship.  In  this  vein  the  poet 
voices  true  Christian  life,  as  Abraham  proved  that 
he  was  living  : — 

is  icndoreil.  wove  baptized,  while  the  Giock  is  ]>t  aorlst, middle— 
tbey  permitted  themselves  to  be  baptized — 1  Cor.  10:2  (]SIeyer  et 
al.)  Apelousasthe.(^a~z/.o''j(Jaa6z:)  i»  rendered  as  passive — 'wash- 
ed"— yet  it  is  1st  aorist.  middle — permitted  themselves  to  be 
Mashed.  There  can,  therefore,  be  uo  grammatical  reason 
against  rendering  edikaiothee,  in  James  2  :  J1.  2.").  as  a  middle. 
It  is  just  what  the  translators  have  done  with  tapeinotheetf. 
In  chapter  4:  10,  and  what  they  have,  substantiall}',  often 
done,  in  exchanging  the  passive  for  the  middle,  and  vice  versa. 
Thus  rendered  it  means,  as  do  ebaptisanto.  and  apoUmisasthr,  in 
1  Cor.  10 :2;  (i  ll.  where  God  baptized  and  washed  them,  but 
where (A^-y  baptized  and  washed  themselves. by  permittingor hav- 
ing it  done — submitting  to  the  cuiiditinn-.  .So.  here  Abram  jus- 
tified himself,  i.  e.,  by  his  \\oik<.  bad  ju-tif)'  bini  a<  a  pro- 
fesssor.    By  comparing  I.am.  2  ( 'nr.  i:'.  n'i  :  Ibb.  11:17;  2 

Cor.  7;11;  2  Tim.  2  :!.-)  T  Titus  :! :  11 :  Arts  l;!:-b;i  1  ,lohn  20, 
the  reader  will  .-•■o  that  men's  trying,  judging,  (•(nidemiiing  and 
justifying  tbem-rhes  is  a  jiromincnt  ti\icliing  (if  tlir  l!iljle!  We 
try.  eondemn  or  justify  ourselves  as  iirofessurs,  and.  in  the  same 
acts,  God  so  tries,  condemns  or  justifies  us.  Nor  ean  orxaioUTOi, 
in  V.24  (dtA:aio?<<ai) militate  against  this. beeausc  it  is  pres.  passive ; 
for  the  present  passive  is  also  used  for  the  middle.— (I  ter's  N.  T. 
Gram,  p  254.  This  foot  note  is  but  an.itlu  r  iihase  of  the  same 
interpretation,  given  above.  It  but  adds  to  its  foice.  The  sum 
of  it  is,  in  justifying  ourselves  as  professors,  God  justifies  us  as 
professors. 


318 


THE  BIBLE  AGAINST 


"Would  not  111V  arilriit  si)irit  vie  ^ 
With  uiigcls  'round  the  throne 
To  execiit(^  thy  sacred  will, 
Aud  make  thy  glory  known? 

Would  not  my  heart  pour  forth  its  blood 

In  honor  of  Thy  iianie, 
And  ehalhiiige  the  cold  hand  of  death 

To  damii"n  the  immortal  llamer'"' 

To  interpret  Abraham's  noble  act  as  the  act  of  a 
poor  lost  sinner, — how  little  one  must  know  of  Chris- 
tianity ! 

ANOTHER  OBJECTION. 

Campbellite  preachers  are  fond  of  tcllino;  their  audi- 
ences tliat,  inasmuch  as  the  fallinir  of  the  wmIIs  of  Jer- 
icho was  conditioned  on  inuiching  around  the  cityone 
time  every  day,  until  the  seventh,  and  that  dny  seven 
times;  that  inasmuch  as  Naanian's  cleansing!;  a\ as  con- 
ditioned on  his  dipping  himself  into  ,Jordan  seven 
times  —  and  such  like  things,  that,  therefore,  our  sal- 
vation is  conditioned  on  and  procured  through  bap- 
tism. (Josh.  6;  2  Kings  5.)  Thus  the  argument  is 
syllogized  : 

Whatever  the  Lord  required  of  the  Jews  in  order 
for  the  walls  of  Jericho  to  fall.  He  requires  of  us  in 
order  to  our  salvation  ; 

He  l  equired  of  them,  in  order  for  the  walls  of  Jeri- 
icho  to  fall,  that  they  should  march  around  them  every 
day,  one  time,  and  the  seventh  day,  seven  times  ; 

Therefore,  He  requires  us  to  be  baptized  in  order  to 
be  saved  ! 

Whatever  the  Lord  required  of  Naaman  in  order  for 
his  cleansing,  He  requires  of  us  in  order  for  our  salva- 
tion ; 

He  required,  in  order  to  Naaman's  cleansing,  that 
he  dip  seven  times  into  the  Jordan  ; 


BAPTISMAL  REGENERATION. 


319 


Therefore,  He  requires,  in  order  to  our  salvation, 
that  we  must  be  baptized  ! 

Shades  of  Aristotle,  Hamilton  and  Kant  !  I  ask  if 
greater  absurdities  Avere  ever  imposed  on  the  world  ? 
What  have  the  major  propositions  to  do  with  these 
conclusions  !  Should  not  any  man  who  can  discover 
any  relation  between  the  major  and  the  concluding 
propositions  be  sent  to  discover  the  secret  of  the  ori- 
gin, etc.,  of  the  pyramids  of  Egypt  ?  He  should  easi- 
ly convert  haptizo  into  rantizo,  or  perform  any  other 
wonder.  To  make  the  concluding  projiosition  grow 
out  of  the  major  the  syllogisuis,  for  their  last  propo- 
sition, must  read  :  Therefore,  in  order  to  our  salva- 
tion He  requires  us  to  march  around  the  walls  of  Jeri- 
cho once,  every  six  days,  and  seven  times  the  seventh 
day  :  —  Therefore,  He  requires  us,  in  order  to  our  sal- 
vation, that  we  dip  ourselves  seven  times  into  the  Jor- 
dan !  In  the  first  case,  the  conclusion  is  in  no  way  re- 
lated to  the  major  prc^position  ;  in  the  second  case,  the 
reasoning  is  correct,  but  tlie  premise  as  major  propo- 
sition is,  on  all  sides,  confessedly  absurd,  AVhat  the 
Israelites  did,  in  order  to  take  Jericho,  or  what  Naa- 
man  did,  in  order  to  be  cleansed,  has  nothing  to  do 
Avith  how  we  are  to  l)e  saved.  If  the  Campbellite 
replies  :  "  Yes;  but  it  does,  in  the  sense  that  as  the 
Israelites  and  Naaman  had  to  obey  in  order  to  those 
things,  so  we  must  obey  to  be  saved."  Very  well,  my 
friend,  no  one  denies  that.  But,  as  you  acknoAvledge, 
what  they  did  does  not  intimate  wlntt  we  must  do, 
your  argument,  while  ])roving  that  we  must  ol'ey  to 
be  saved,  does  not  intimate  Avhat  act  or  acts  of  obedi- 
ence we  do  to  be  saved.  So  far  as  your  argument  is 
concerned,  that  act  or  those  acts,  may  be,  rei)ent,  be- 
lieve, be  ba[)tized,  preach,  confess  to  a  priest,  do 


320 


THE  BIBLE  AGAINST 


penance,  or  kiss  the  Pope's  toe.  Never,  again,  nse 
such  argument,  if  you  regard  either  the  Bible  or 
reason. 

But,  there  is  an  argument  here  against  baptismal 
regeneration.  "  AVhat  is  that  ?"  you  say.  It  is  this  : 
God  plaiiily  expressed  the  conditions  of  the  AvalPs 
falHng,  and  of  Naaman's  being  cleansed.  In  those 
conditions  were  so  many  marchings  around  the  wall ; 
so  many  dippings  in  Jordan,  and  not  a  word,  any- 
where, that  any  one  could  claim,  to  the  contrary.  You, 
now,  only  point  to  a  Scripture  which  tells  us  that  l)ap- 
tism  is  regeneration,  that  we  must  be  baptized  to  l)e 
saved.  Here,  like  Saul,  Campbellism  falls  upon  its 
own  sword  ;  for  there  is  no  such  Scripture.  But  the 
wdiole  Bible  teaches  the  conti-ary.  And  as  summari- 
zing and  concluding  the  testimony  of  the  Old  Testa- 
ment, we  read  :  "To  him  bear  all  the  prophets  wit- 
ness, that  through  his  name  every  one  that  believeth  on 
him  shall  receive  remission  of  sins." — Acts  10:  43, 
Adam  Clarke  :  "As  Jesus  Christ  was  the  sum  and  the 
substance  of  the  law,  and  the  Mosaic  dispensation,  so 
all  the  prophets  hear  testimony  either  directly  or  indi- 
rectly to  Him  :  and,  indeed,  without  Him  and  the  salva- 
tion He  has  promised,  there  is  scarcely  any  meaning  in 
the  Mosaic  economy,  nor  in  most  of  the  allusions  o^ 
the  prophets." — in  I.  Matt.  Henry  :  "  The  projihets 
did  witness  this,  that  throurjh  His  name,  for  His  sake, 
and  on  the  account  of  His  merit,  whosoever  believeth  in 
Him,  Jew  or  Gentile,  shall  receive  remission  of  sins. 
.....  It  is  to  he  h.id  only  through  the  name  of 
Christ,  and  oidy  by  those  that  believe  in  his  name; 
and  they  that  do  so  may  be  assured  of  it;  their  sins 
shall  be  pardoned,  and  there  shall  be  no  condemnation 
to  them," — in  I. 


BAPTISMAL  REGEXERATIOX. 


321 


Baumgarteii :  "The  forgiveness  of  sins  depends  ob- 
jectively on  the  name  of  Jesus,  and  subjectively  on 
faith."— ^^jo^Y.  Hist.  vol.  l,p.  268.  Hackett :  "This 
clause  presents  two  ideas  :  first,  that  the  condition  of 
pardon  is  faith  in  Christ ;  and  secondly,  that  this  con- 
dition brings  the  attainment  of  pardon  within  the 
reach  of  all;  everyone,  Jew  or  GcnXWe,  icho  believes 
on  him  shall  receive  remission  of  sins.'' — in  I.  So 
Doddridge,  Bloomfield,  Barnes,  Meyer,  et.  al.  On 
this,  I  obsei*ve,  (a),  every  penitent  is  saved  by  faith 
only,  in  that  name — not  a  vrord  about  any  ceremony 
as  conditioning  salvation  all  the  prophets  agree  in 
testifying  that  salvation  is  by  faith  onl}^  and  that  in 
Jesus ;  (c.  )this  Peter  produces  as  teaching  how  men  are 
to  be  saved  under  the  New  Testament  :{d),  this  estab- 
lishes beyond  doubt,  that,  we  are  under  the  New  Tes- 
tament, saved  l)y  the  same  law  that  they  were  saved  by 
under  the  Old.  Hence  Paul,  speaking  of  only  the  Old 
Testament,  says:  "The  sacred  writings  Avhich  «re" — 
in  this  di-peiisation — "able  to  make  thee  wise  unto 
salca/ion,'" — they  teach  the  only  plan  of  salvation, 
how  to  be  saved,  etc., — "through  f(tilh,  which  is  in 
Christ  Jesus." — 2  Tim.  3:  15,1(5.  Be  it  not  over- 
looked, that  in  this  Scripture,  Paul  joins  Peter,  in 
A.cts  1U:43,  in  saying  that  the  Old  Testament, /r.s^ 
contains  the  same  law  of  salvation  which  the  New  con- 
tains; and,  .secondly,  that  that  law  is  "through  faith 
which  is  in  Christ  Jesus" — "that  through  his  name  ev- 
ery one  that  believefh  on  him  shall  receive  remission  of 
sins."  (e).  "All  the  prophets"  mean  the  Old  Testa- 
ment "book>;,"  "as  also  those  whose  books  arc  not 
extant." — Btiioel  in  loco.,  et.  al.    Hence,  before  their 


322 


THE  BIBLE  AGAINST 


baptism,  the  Holy  Spirit  "fellf  on  all  tliem  that  heard 
the  word." — Acts  10  :44.  CoQimeiiting on  this,Hackett 
well  remarks  :  "Hence  Peter  had  not  finished  his  re- 
marks when  God  vouchsafed  this  token  of  his  favor. 
Acts  11  : 15.  ,  .  The  miracle  proved  that  the  plan  of 
salvation  which  Peter  announced  was  the  divine  plan, 
and  that  the  faith  which  secured  its  blessings  to  the 
Jew  was  sufficient  to  secure  them  to  the  Gentile.''  He 
adds  :  "A  previous  submission  to  the  rites  of  Judaism 
was  shown  to  be  unnecessary.  It  is  worthy  of  note, 
too,  that  those  who  received  the  Spirit  in  this  instance 
had  not  been  baptized  nor  had  the  hands  of  an  apostle 
been  laid  upon  them.  This  was  an  occasion  when  men 
were  to  be  taught  by  an  impressive  example,  how  little 
their  acceptance  with  God  depended  on  external 
observances.  "  — in  I.  And  on  v.  47,  Hackett  : 
"Since,  uncircumcised,  they  have  believed  and  re- 
ceived so  visible  a  token  of  their  acceptance  with  God, 
what  should  hinder  their  admission  into  the  Church? 
Who  can  object  to  their  being  baptized,  and  thus  ac- 
knowledged as  Christians  in  full  connection  with  usV" 
Likewise  comment  Matt.  Henry,  Adam  Clarke, 
Neander,  Bengel,  etc.,  (/.)  Another  consideration  must 
be  here  noted,  viz.:  "This  was  the  beginning  of  the 
gosjoel  among  the  Gentiles.  At  the  beginning  of  the 
gospel  among  the  Gentiles,  Peter  emphasizes,  that  the 
Old  Testament  law  of  f:iith  only,  on  the  part  of  the 
penitent,  is  the  law  for  the  New  Testament,  for  Jew 
and  Gentile."  Hee  Baumgarten,  Olshausen,  Adam 
Clarke,  etc.    Had  bajjtism  been  a  condition  of  regen- 

t  This  means  the  miraculous  gift  of  the  Spirit.  But,  as  it  ira- 
pllod  the  possession  of  salvation,  hy  its  jiossessor,  it  answered 
l'»  tor's  purjiose  as  well  as  thouijh  it  were  regeneration.  In  this 
0.1 -ie  salvation  and  the  miraculous  gift  were  almost  simulta- 
neously given. 


BAPTIS>L4L  REGEXEKATIOX. 


323 


oration,  pardon,  etc,  to  have  omitted  mentioning 
it  here  -svould  have  been  as  much  adajrted  to  mislead  as 
though  Peter  had  designed  to  mislead.  Not  only 
this,  how  much  more  adapted  to  mislead,  when,  not 
only  is  baptism  not  mentioned  as  being  any  condition 
of  salvation  ;  but  these  persons  are  recorded  as  having 
been  saved  without  baptism,  and  then  commanded  to 
l)e  baptized  after  having  been  saved.  Baptism,  the 
panacea  of  spiritual  ills;  and  yet,  not  mentioned,  or 
enjoined  until  after  these  Gentile  patients  are  cured ! 
Tliat.  too,  at  tlit^  vtiy  introduction  o  f  the  pin n  o  f  sal- 
vation among  the  Gentiles. '!  "Why,  a  Campliellite 
preacher  preaches  baptismal  salvation  by  day  and  by 
night.  He  teaches  ba^Dtismal  salvation  "diligently  un- 
to thy  children,"'  and  says  thou  "shalt  talk  of  it 
"when  thou  sittest  in  thy  house,  and  when  thou  walk- 
est  by  the  way,  and  when  thou  liest  down,  and  when 
thou  risest  up  and  thou  shalt  bind"'  this  doctrine  "for 
a  sign  upon  thine  hand,  and''  it  "shall  be  for  front- 
lets between  thine  eyes.  And  thou  shalt  write" 
it  "upon  the  door  posts  of  thy  house  and  upon  thy 
gates."' — Deut.  6:7-9.  "Well  does  Scott  comment  on 
Acts  10:43,  etc.  :  ""What  will  become  of  those  who, 
without  one  tenth  of  the  external  ap])earance  of  Cor- 
nelius' piety  and  charity,  presume  that  they  should  go 
to  heaven  on  the  score  of  their  good  works,  and  reject 
the  way  of  salvati(m  hy  faith  in  Christ  Jesus?"' 

Section  III.  New  Testament  Testimony.  It  may  be 
well  objected  that,  in  examiningthe  testimony  of  the 
Old  Testament  I  have  made  sufficiently  clear  the  testi- 
monv  of  the  New. — that  the  penitent  sinner  is  saved  by 
faith  "without  works'" — faith  only. — Rom.  3  :28  ;  4  : 
6.  But  the  lioinish  doctrine  of  baptismal  regenera- 
tion, from  the  Pope  down  to  th('  most  obscure  Camp- 


324 


THE  BIBLE  AGAINST 


bellite,  is  kept  so  prominently  before  a  lost  world,  and 
so  fundamental  is  justification  by  faith  only, that  I  must, 
in  the  treatment  of  this  subject,  give  "precept  up^n 
precept,  precept  upon  precept;  line  ujDoii  line,  line 
upon  line  ;  here  a  little" — of  the  mass  of  Scriptures — 
and  "there  a  little."— Jer.  28  :10. 

Before  taking  up  the  New  Testament  testimony,  I 
must  remind  the  reader  that,  in  the  demonstration  that 
the  Gospel  was  preached,  before  the  day  of  Pentecost, 
both  under  the  Old  Testament  and  under  that  part  of 
the  New,  between  the  beginning  of  John's  ministry 
and  Pentecost,  is  swei)t  away,  as  with  a  c^'clone,  the 
Campbellite  attempt  to  rule  out  the  testimony  of  the 
Gospels  on  the  plan  of  salvati.'ui.  Beyond  the  shadow 
of  a  reasonable  doubt  I  have  demonstrated  that  "That 
the  beginning  of  the  Gospel  of  Jesus  C  hrist,  the  Son 
of  God,"  under  the  New  Testament,  began  with 
John's  preaching.  Mark  1  :l-6.  1  shall  not,  there- 
fore, stop  to  refute  the  Cam[)beHite  objections:  — 
"Oh  !  that  was  before  Pentecost,"  for  that  is  done  in 
the  chapter  on  the  Gospel  preached,  the  Church,  the 
kingdom  in  existence  before  the  day  of  Pentecost. 
Here  turn  to  and  read  Cha})ter  X  of  this  book.  If 
you  have  not  read  it  be  sure  to  do  so  at  this  point. 

1.  The  first  New  Testament  proof  that  the  penitent 
is  saved  by  faith  "apart  from  the  works  of  the  law," 
— "apart  from  works" — by  faith  only,  is  the  case  of 
Cornelius  and  his  house.  Acts  10:44-48.  Inclosing 
the  testimony  of  the  Old  Testament,!  said  all  I  desire 
to  say  upon  this  argument. 

2.  "He that  beJk'veth  on  Him  is  not  judged:  he  that 
believeth  not  has  been  judged  already,  because  he 
hath  not  believed  in  the  name  of  the  fuily  begotten 
Son  of  God." — John  3:18. 


BAPTISMAL  KEGEXERATION. 


325 


WTiatever  savo^;  from  judgment  or  condemnation 
saves  from  sin  ; 

Believing  in  Jesus  saves  from  judgment  or  condem- 
nation ; 

Therefore,  believing  in  Jesus  saves  from  sin. 

Nothing  more  than  that  "which  saves  from  judgment  or 
condemnation  is  the  condition  of  salvation  : 

Believing  in  Jesus  saves  from  judgment  or  condemna- 
tion ; 

Therefore,  nothing  more  than  belief  in  Jesus  is  the 
condition  to  salvation. 

3.  "For  God  so  loved  the  world  that  He  gave  His 
only  begotten  Son,  that  whosoever  believeth  on  him 
should  not  perish,  but  have  eternal  life." — John  3  :1G. 

AVhosoever  does  not  perish  has  remission  of  sins — 
saved  ; 

All  who  believe  do  not  perish — saved  ; 
Therefore,  all  who  believe  have  remission  of  sins — 
saved. 

"Whoever  has  eternal  life  is  saved  ; 
All  who  l)elieve  in  Jesus  have  eternal  life; 
Therefore,  all  who  believe  in  Jesu-i  are  saved. 
"Whatever  gives  eternal  life  gives  remission  of  sins — 
saves  ; 

Believing  into  Jesus  gives  eternal  life  ; 
Therefore,  believing  into  Jesus  gives  remission  of  sins- 
saves. 

Nothing  more  than  what  gives  eternal  life  is  neces- 
sary to  the  remission  of  sins — to  salvation  ; 

Believing  in  Jesus  gives  eternal  life,  remission  of  sins 
— saves  ; 

Therefore, nothing  more  than  belief  into  Jesus  is  neces- 
sary to  remission  of  sins — to  salvation. 

4.  "And  as  Moses  lifted  up  the  serpent  in  the  wil- 


326 


THE  BIBLE  AGAINST 


dcriiess,  even  so  must  the  Son  of  Man  be  lifted  up; 

that   whosoever    helieveth  in  him  may  have  etern-.il 

life."-- John  3:15. 

Apply  the  above  syllogisms  to  this  Scripture. 
Whosoever  complies  with  the  condition  on  which 

eternal  life  may  be  had  in  Jesus  is  saved  ; 
Belief  is  that  condition  ; 

Therefore,  all  who  believe  in  Jesus  are  saved. 

All  who  believe  in  Jesus  are  saved  ; 

All  candidates  for  baptism — Campbellites  themselves 
being  witnesses — nmst  believe  in  Jesus  before 
they  have  been  baptized  : 

Therefore,  all  candidates  for  baptism  are  saved — be- 
fore being  baptized. 

Only  what  is  necessary  to  salvation  saves  ; 

Faith  saves ; 

Therefore,  "faith  only"  is  necessary  to  salvation. 

"The  found  ition  of  all  is  the  everlasting  love .  of 
God  towards  the  world  :  the  aim  and  end  of  all  is  etei- 
ual  life  dt'rived  fvom  (liod  and  consummated  in  Him  : 
the  means  connecting  these  is  faifh  only." — Stiei- — 
Words  of  Jems,  Vol.  4,  465;  So  Bengel,  Adam 
Clarke,  Scott,  Matt.  Henry,  Olsharisen,  et  al. 

5.    "Verily,  "verily,  I  say  unto  you,  he  thatbeliev- 
eth  hath  etci  nal  life.""— John  6  :47. 
Whoever  has  eternal  life  has  remission  of  sins — saved  ; 
Whoever  believes  has  eternal  lif(>, ; 
Therefore  whoever  believes  has  remission  of  sins — 
saved. 

Whoever  believes  has  eternal  life,  remission  of  sins 
— saved  ; 

Whoever  is  a  fit  candidate  for  baptism  believes; 
Therefore  whoever  is  a  lit  candidate  for  baptism  has 
remission  of  sins — saved — before  being  baptized. 


BAPTISMAL  HKCtENERATIOX. 


327 


All  who  have  remission  of  sins — saved — before  being 
baptized — 

Are  not  baptized  in  order  to  remission  of  sins — to  be 
saved  : 

All  Avho  are  to  be  baptized  have  remission  of  sins — 

saved — before  being  baptized  ; 
Therefore  all  who  are  being  baptized  are  not  baptized 

in  order  to  remission  of  sins — to  be  saved. 
The  last  syllogism  is  premised  upon  the  two  preced- 
ing ones. 

Adam  Clarke  :  "  'Hath  everlasting  life.'  He  is  enti- 
tled to  this  on  his  believing  me  to  be  the  Messiah, 
and  trusting  ni  me  alone  for  salvation." — m  I. 

Objectiox. 

Alexander  Campbell  says:  "Some  captious  spirits 
need  to  be  reminded,  that  as  they  sometimes  find  for- 
giveness, jiistitioation,  sanctification,  etc., — ascribed  to 
grace,  to  the  blood  of  Christ,  to  the  name  of  the  Lord, 
without  allusion  to  faith  ;  so  we  sometimes  find  faith 
and  grace,  and  the  blood  of  Christ  without  an  allusion 
to  water.  Now. if  they  have  any  reason  and  right  to  say 
that  faith  is  understood  in  the  one  case,  we  have  the 
same  reason  and  right  to  say  that  water  or  immersion 
is  understood  in  the  other.  For  their  argument  is  that 
in  sundry  places  this  matter  is  made  plain.  This  is 
also  our  argument — in  sundry  places  this  matter  is 
made  plain  enough.  Tliis  single  remark  cuts  off  all 
their  objections  drawn  from  the  fact  that  immersion  is 
not  always  found  in  every  place  where  the  name  of  the 
Lord,  or  faith,  is  found  connected  with  forgiveness. 
Neither  is  grace,  the  blood  of  Christ,  nor  faith  always 
mentioned  Avith  forgiveness.  When  the}'  find  a  pas- 
>age  where  remission  of  sins  is  mentioned  without  im- 


328 


THE  BIBLE  AGAIXST 


raersion,  it  is  weak  or  unfair,  in  the  extreme,  to  argue 
from  that  that  forgiveness  can  be  enjoyed  without  im- 
mersion. If  their  logic  be  worth  anything  it  will 
prove  that  a  man  may  be  forgiven  without  grace,  the 
l)lood  of  Jesus,  and  without  faith  ;  for  we  can  find 
passages,  many  passages,  where  remission,  justifica- 
tion, sanctification,  or  some  similar  term  occurs,  and 
no  mention  of  either  grace, faith  or  the  blood  of  Jesus. 
As  this  is  the  pith,  t!ie  marrow,  and  fatness  of  all  the 
logic  of  our  most  ingenious  opponents  on  this  subject, 
I  wish  I  could  make  it  more  emphatic  than  by  print- 
ing it  in  capitals.  I  know  some  editors,  some  doctors 
of  divinity,  some  of  our  most  learned  declaimers,who 
make  this  argument,  which  we  unhesitatingly  call  a 
genuine  sophism,  the  alpha  and  omega  of  their  speech- 
es against  the  meaning  and  indispensable  impf)rtance 
of  immersion  or  regeneration. '"-//i //a»(/'.s  Text  Book 
Exposed,  p.  59.  I  h;ive  copied  this  lengthy  quotation 
because  Mr.  Campbell's  followers  parade  it,  all  over 
the  country,  with  as  much  trust  in  it  as  the  Ilomani.sts 
trust  the  body  of  saints  which  they  carry  through 
cities  of  the  old  world,  to  bring  rain.  In  answer  to 
this,  first,  Mr.  Campbell,  herein,  admits  that  there  are 
several  passages  wherein  salvation  is  ascribed  to  faith 
alone  without  mentioning  baptism.  Second:  Inas- 
much as  there  is  not  a  passage  of  Scripture — Camp- 
bellites  themselves  being  witness — which  ascribes  sal- 
vation to  baptism  alone — without  faith  Mr.  Campbell's 
sword  thrusts  through  only  its  owner.  Third :  But 
the  sophistry  of  this  Campbcllite  objection  is  evident 
when  the  cjuestion  of  debate  is  clearly  stated. 

The  question  between  B:iptists  and  Campbellites  is: 
The  blood,  the  grace,  the  name  of  Christ,  repent- 


BAPTISMAL  REGEXERATIOX. 


329 


AXCEt  ALL    THE    THINGS    -WHICH    MAKE    THE  SIXXER 

READY  TO  TAKE  THE  LAST  STEP  TO  BE  SAVED,  HAVIXG 
TAKEX  PLACE, ~A\TIAT  IS  TllAT  LAST  STEP?  Baptists  af- 
firm that  it  is  faith;  Campbellites  affirm  that  it  is  bap- 
tism . 

Baptists  produce  a  vast  array  of  Scriptures  which 
presume  the  other  steps  to  have  been  taken  or  that 
they  are  to  be  understood  as  necessary,  and  mention 
faith  as  the  hist  step.  That  it  is  the  last  step  is  clear, 
in  that  it  sares  the  sinner.  Nowhere  in  the  Bible  can 
Campbellites  find  baptism  as  the  last, — or  as  any 
other  step  to  salvation.  But  l)aptisni  is  presented, 
in  the  Scriptures,  as  coming  after  remission  and  as  a 
profession  of  its  having  been  received. 

With  this  demolition  of  the  Campbellite  fortress 
I  proceed  to  my  arguments. 

6,  "For  this  is  the  will  of  my  Father,  that  every 
one  that  beholdeth  the  Son,  and  believeth  on  him, 
should  have  etei-nal  life;'' — John  (5 :40.  Beholding  the 
Son  is  equivalent  to  considering  the  evidences  of  His 
claims. 

All  who  full}'  conform  to  God's  will  shall  be  saved  ; 
It  is  His  will  that  to  be  saved  all  believe  on  Him  ; 
Therefore  all  who  l)elieve  on  Him  are  saved. 

Nothing,  necessary  to  salvation,  is  unexpressed  in 
what  Jesus  says  is,  fully, the  will  of  God,  to  be  saved  : 

Jesus  does  not  express  baptism  as  a  part  of  the  will 
of  God ,  to  be  saved  ; 

Therefore  baptism  is  not  necessary  to  salvation. 

Every  one  who  believes  on  the  Son  has  eternal  life; 

+  Of  course,  what  the  Campbellites  call  repentance  ami  these 
other  preparatory  steps  are  not  what  the  Scri|iture<  call  repent- 
ance, etc.  But  this  question  remands  the  nature  of  rejientance, 
etc.,  as  coucerus  discussion,  to  the  point  in  this  book  on  repent- 
ance, etc. 


330 


THE  BIBLE  AGAINST 


Every  fit  candidate  for  baptism  believes  on  the  Son  ; 
Tiierefore  every  fit  candidate  for  baptism  has  eternal 
life. 

Stier:    *'The  will  of  the  Father  is  conditioned  by 

faith  The  believing  makes  the  soul  capable 

of  and  ready  for  eating." — Words  of  Jesus,  Vol.  6, 
p.  171.  Roos  :  "He  Avho  cometh  to  Him  in  faith 
will  no  more  suffer  hunger  or  thirst." — Idem;  Ado.m 
Clarke,  etc. 

7.  ""Whosoever  liveth  and  believeth  in  me  shall 
never  die." — John  11:2(3.    See  Olshausen  et  al.,in  I. 

Every  fit  candidate  for  baptism  believes  in  Jesus; 
All  who  believe  in  Jesus  shall  never  die  ; 
Therefore,  every  fit  candidate  for  baptism  shall  never 
die. 

All  Avho  shall  never  die  are  pardoned — saved ; 
Every  fit  candidate  for  baptism — because  a  believer  in 

Jesus — shall  never  die; 
Therefore,  every  fit  candidate  for  baptism  is  pardoned 

— saved . 

All  who  believe  are  iu  a  never-dying  state — saved ; 
Every  fit  candidate  believes  ; 

Therefore,  every  fit  candidate  for  baptism  is  in  a  never- 
dying  state — saved. 
In  the  words  of  Jesus  :  "Believest  thou  this?"  Tho- 
luck  :  "He  is  the  vanquisher  of  death  for  the  dead 
and  for  the  living  :  faith  is  in  both  cases  the  condi- 
tion."— in  I.;  Adam  Clarice;  Matt.  Henry;  Stier; 
Etc. 

8.  Like  the  Campbellites,  the  Jews  thought  they 
must  work  to  be  saved,  and  asked  Jesus:  "What 
must  we  do,  that  we  may  work  the  works  of  God?" 
To  this,  Jesus  answered:  "This  is  the  work  of  God, 
that  ye  believe  on  him  whom  he  hath  sent."   Jno.6  :29. 


BAPTISMAL  REGEXERATIOX. 


331 


The  only  "work"  necessary  to  salvation  is  to  believe 
on  Jesus  ; 

Every  fit  candidate  for  baptism  believes  on  Jesus  ; 
Therefore,  every  fit  candidate  for  baptism  has  done  the 
only  "work"  which  is  necessary  to  salvation. 
Nothing  but  belief  in  Jesus  answers  for  the  "work" 
of  God  ; 
Baptism  is  not  belief  in  Jesus  ; 

Therefore,  baptism  will  not  answer  for  the  "work"  of 
God. 

Every  one  who  has  done  the  only  "work"  which 
God  requires,  in  order  to  salvation,  is  saved  ; 

That  only  work  is,  "that  ye  believe  on  him  whom  he 
hath  sent," — 

As  every  one  that  believes  in  Jesus  has  done  that 
work, — 

Therefore,  every  one  that  believes  in  Jesus  is  saved. 

Stier  :  "Salvation  is  the  rjift,  but  faith  is  the  instru- 
ment of  its  reception  on  the  part  of  man." — Words 
of  Jesus,  Vol.  S,p.  J 58;  so  Adam  Clarke,  Tholuclc, 
Malt.  IItnry,-\  OlsJiaiisen ,  Bloomfield,  et  al. 

The  passage  says  :  As  3'ou  can  do  nothing  to  save 
yourselves,  I  do  all  that  is  necessary  to  your  salvation. 
V>y  believing  on  me  this  work  of  mine  becomes  3'ours  : 
in  the  sight  of  the  law  and  in  its  spirit  it  enters  into 
you  and  becomes  your  life. 

t  Beza  and  Scott :  '-Should  any  one  apply  to  a  physician  and 
ask  bim  for  what  sum  of  money  he  would  undtM-take  to  cure  him, 
and  the  physician  should  answer  in  these  words  :  All  the  money 
which  I  require  is,  that  you  conlide  in  me ;  who  would,  from 
such  an  answer,  conclude  that  this  covpdevc  was  in  fact  money. 

which  the  physician  demanded  of  the  sick  man?  'I'hey 

are  therefore  evidently  ridiculous,  who  from  this  passage,  infer 
that  faith  is  a  work,  aiid  that  we  are  justitied  by  our  works." 


332 


THE  BIBLE  AGAINST 


"Nothing,  either  great  or  small, 
Remains  for  me  to  do; 
Jesus  (lied  and  paid  it  all, 
Yes,  all  the  debt  I  owe. 

Weary,  working,  plodding  one, 

Oh,  wherefore  toil  j  ou  so? 
Cease  your 'doing" — all  was  done. 

Yes,  ages  long  ago.'' 

9.  "These  are  written  that  ye  might  believe  that 
Jesus  is  the  Christ,  the  Son  of  God  ;  and  that  believing 
ye  may  have  life  in  his  name." — John  20  :31. 

Whatever  gives  life  gives  salvation  ; 
"Believing  ye  may  have  life"  ; 
Therefore,  by  believing  we  have  salvation. 

Whoever  believes  has  "life  in  his  name"  : 
Every  fit  candidate  for  baptism  believes  ; 
'J  herefore,  every  fit  candidate  for  baptism  has  "life 
in  his  name." 
Whoever  has  "life  in  his  name"  is  not  baptized  in 
order  to  receive  that  life  ; 
Every  fit  candidate   for  baptism    has   "life   in  his 
name"  ; 

Therefore,  every  fit  candidate  for  baptism  is  not  bap- 
tized in  order  to  receive  that  life. 
"Believing  we  rejoice 

To  see  the  curse  removed." 

10.  "He  that  believefh  on  me  as  the  Scripture  hath 
said,  out  of  his  belly  shall  flow  rivers  of  living  water." 
—John  7:38. 

"Rivers  of  living  water"  flow  only  from  the  saved; 
They  flow  from  all  who  believe ; 
Tlierefoi^e,  all  who  believe  are  saved. 

Stier:  "He  only  who  has  come  to  the  fountain 
with  full  trust  and  confidence  can  and  will  drink 
thereof." — Words  of  Jcsns,  VoJ.  5,  p.  290.  Matt. 
Henry:  "To  come  (o  Christ  is  to  believe  on  Him  as 


BAPTIS3IAL  REGENERATION. 


333 


the  Scripture  hath  said." — in  I.;  so  Adam  Clarke, 
Ohhausen,  et  al. 

11.  "Whosoever  beUeveth  that  Jesus  is  the  Christ  is 
begotten  of  God." — 1  John  5:1. 

All  who  believe  are  begotten  of  God; 

All  who  are  tit  for  baptism  believe ; 

Therefore,  all  who  are  fit  for  baptism  have  been  be- 
gotten of  God. 
If  we  are  begotten  of  God  before  baptism,  we  are 
not  baptized  in  order  to  be  begotten  of  God ; 

We  are  begotten  of  God  before  baptism  ;  for  we  then 
"believe" — 

Therefore,  we  are  not  baptized  in  order  to  be  begotten 
of  God. 

The  context  shows  that  John  speaks  to  persons  who 
had  been  some  time  in  the  new  life  ;  that  he,  therefore, 
makes  faith  the  evidence  of  the  new  life.  This  faith  is 
known  by  the  love  spoken  of  in  the  chapter.  The  love 
is  known — Christian  tested — by  obedience.  Campbell- 
ites  reverse  this  and  make  the  obedience  the  means  in- 
stead of  the  evidence  of  salvation.  Adam  Clarke : 
"He  that  believeth  that  Jesus  is  the  Messiah,  and  con- 
fides in  Him  for  the  remission  of  sins,  is  begotten  of 
God;  and  they  who  are  pardoned  and  begotten  of  God 
love  him." — iii  I.  When  ye  say  that  those  who  be- 
lieve are  not  begotten  and  born  of  God  until  they  are 
baptized  "ye  do  err  not  knowing  the  Scriptures." 

12.  "Be  it  known  unto  you  ....  that  through 
this  man  is  proclaimed  unto  you  remission  of  sins  : 
and  by  him  every  one  that  believeth  is  justified  from 
all  things,  from  which  ve  could  not  be  justified  by  the 
law  of  Moses."— Acts'^lS  :38,  39. 

"Every  one  that   believeth  is  justified   from  all 
things"  ; 


334 


THE  BIBLE  AGAINST 


Every  one  who  is  fit  for  b:iptism  "believeth"  ; 

Therefore,  every  one  who  is  fit  for  baptism  "zs  justi- 
fied from  all  things." 
All  who  :ire  "justified  from  all  things"  have  remis- 
sion of  sins  ; 

All  who  are  fit  for  baptism  are  justified  from  all 
things  ; 

Therefore,  all  who  are  fit  for  baptism  have  remission 
of  sins. 

If  we  have  remission  of  sins  before  baptism,  we  are 
not  baptized  in  order  to  remission  of  sins; 

We  have  remission  of  sins  before  baptism ; 

Therefore,  we  are  not  baptized  in  order  to  remission 
of  sins. 

Baumgarten  :  "On  the  side  of  the  uni  ighteous,  noth- 
ing can  be  required  for  this  transformation,  but  that 
mental  state  which  willingly  allows  such  operations  of 
the  righteousness  of  Chri^ft  upon  its  own  unrighteous 
condition  to  [)roceed.  But  now  this  frame  of  man's 
mind,  which  allows  the  Divine  operation  to  go  on,  and 
receives  it,  is  called,  even  from  Abraham's  time, 
faitli.'" — Apostolic  Hist.  Vol.  l,p.417]  Neander  : 
"By yrtzV/iin  Him  they  could  obtain  forgiveness  of 
sins  and  justification." — Planting  and  Training  of 
the  Christian  Chxircli,  i).  114;  so  Adam  Clarke,  Matt 
Henri/,  Harless,  Bengel,  Meijer,  Barnes,  Doddridge. 

13.  For  I  am  not  ashamed  of  the  Gospel ;  for  it  is 
the  }>o\ver  of  God  unto  salvation  to  every  one  that  be- 
lieveth ;  io  Jew  first  and  also  to  the  Greek,"— 
Rom.  1  ;1G. 

All,  to  whom  the  gospel  is  the  power  of  God  unto  sal- 
vation, are  saved; 


tAll  the  authors  cited,  or  referred  to,  are  upon  the  passages  in 
connection  with  which  I  have  quoted  from  or  referred  to. 


BAPTISMAL  EEGE>ERATIOX. 


335 


The  gospel  is  the  power  of   God  unto  salvation  to 

every  one  that  helieveth  ; 
Therefore,  every  one  that  bclieveth  is  saved. 
Only  those  who  are  saved  l)y  the  gospel  l)elieve; 
All  who  are  fit  for  baptism  believe; 
Therefore,  all  who  are  fit  for  baptism  are  saved  by  the 

gospel,  t 

Tholuck:  "The  condition  of  this  divine  efficacy  on 
the  p:irt  of  man  is  -/crrrc" — pisiis,  faith — in  I.  Theodo- 
ret:  "sx  twjtt^z  T"-P  Tuaxk'jnav  xzc,  r/^v  acoTr^niav  zfiuyco- 
"for  out  of  this  faith  those  who  believe  get  the  sal- 
vation. So  Adam  Clarke,  Malt.  Henry,  the  Bible 
Commentary,  Godet,  Ohhausen,  Chalmers,  et.  al. 

14.  "lie  that  heUeveth  on  hiiu  shall  not  be  put  to 
shame. — For  you  therefore  who  believe  is  the  precious- 
ness."— 1  Pet.  2:6,7. 

Only  those  who  will  not  be  put  to  shame  are  Chris- 
tians ; 

All  Avho  believe  will  not  be  put  to  shame ; 

Therefore,  all  who  believe  are  Christians. 

Only  Christians  believe  ; 

All  who  are  to  be  baptized  Iielieve  ; 

Therefore,  all  wiio  are  to  be  baptized  are  Christians. 

The  "prec'iousness"  is  to  all  who  believe; 

All  wlio  are  to  be  baptized  believe  ; 

Therefore,  the  preciousness  is  to  all  who  are  fit  for 

baptism.  Here  are  peace  and  joy  to  the  believer 

before  he  is  baptized. 
The  "preciousness"  is  possessed  by  only  the  children 

of  God ; 

It  is  possessed  by  all  who  are  fit  for  baptism ; 

t  T.et  the  reader  substitute  baptism  for  faith,  in  any  of  the 
passages  I  quote, and  see  how  absurd  and  ridiculous  is  Campbell- 
ism. 


336 


Therefore,  all  who  are  fit  for  baptism  are  the  children 
of  God. 

Bengel:  "He  shall  experience  that  the  preciousness 
of  Christ  abounds  towards  him  (whilst)  believing." — 
in  I .    So  Matt.  Henry,  so  Doddridge. 

15.    "They  rehearsed  all  things  that  God  had  done 
with  them  and  how  that  he  had  opened  a  door  of 
faith  unto  the  Gentiles." — Acts  14  :27. 
Whatever  door  was  opened  to  the  Gentiles  was  the  way 
of  salvation  ; 

The  door  opened  was  the  "door  of  faith;" 
Therefore,  the  "door  of  faith"  is  the  way  of  salva- 
tion. 

The  way  of  salvation  is  the  only  way  by  which  the 

penitent  is  saved  ; 
That  way  is  the  door  of  faith  : 

Therefore,  the  penitent  enters  salvation  by  only  the 

door  of  faith. 
The  door  of  faith  is  "faith  only" — for  the  penitent; 
The  Gentik\s  entered  Christ  by  the  door  of  faith  ;t 
Therefore, the  Cientilcs  entered  Christ  by  faith  . 

1"o  enter  into  s;ilvation  is  to  be  saved; 
The  penitent  Gentiles  entered  into  salvation  by  faith 

only  % 

Therefore,  the  penitent  Gentiles  were  saved  by  faith 
only. 

Penitents  of  all  ages  are  saved  in  the  same  way 

by  which  these  penitent  Gentiles  were  saved  : 
These  penitent  Gentiles  were  saved  by  faith  only  ; 

t  By  reference  to  the  following  passages  the  reader  will  see 
thatr  }j]j(,a\thura,  rendered  door, — takes  into  the  inside  :  Matt. 6  :G; 
25:10;  27:(!0;  28:2:  Markll:4;  Luke  11:7;  John  10:1,2.7,8;  IS  0; 
20:10;  ICor.  1G:0:  2  Cor.  2:12:  Col.  4:3;  James  5:9;  Eev.3:8,20; 


BAPTISMAL  REGENERATION. 


337 


Therefore,  penitents  of  all  ages  are  saved  by  faith 
only. 

Adam  Clarke:  "How  the  heathen  had  received  the 
gospel  which,  through  faith  in  Christ  Jesus,  was  able 
to  save  their  souls." — in  I.  Bengel:  "Paul  calls  it 
entering  in." — in  I.    So  Meyer,  et.  al. 

"The  righteousness  of  God  through  faith  in 
Christ  Jesus  unto  all  them  that  believe."  Koni.  S:  22. 
God's  righteousness  upon  and  unto  the  penitent  is 
salvation ; 

His  righteousness  comes  upon  and  unto  the  penitent 

through  faith. 
Therefore,  salvation  is  through  faith  ; 
All  who  have  faith  have  God's  righteousness  ; 
Every  tit  candidate  for  l)aptism  has  faith  ; 
Therefore,  ever}'  tit  candid;ito  for  l);ii)tism  has  God's 
righteousness — salvation. 

So  ]Me3'er  says,  on  Acts  1(3 :  30  :  "  The  Apostle  lays 
down  faith  as  the  condition  of  salvation,  and  nothing 
else."  Tholuck:  "It — salvation — is  the  effect  of  a 
believing,  inward  acceptance  of  Clirist  in  all  that  he 
was  for  mankind." — in  I.  Bengel :  "By  faith  in  Jesus 
.  .  .  Jews  and  Gentiles  are  both  accused  and  justified 
in  the  same  way." — in  I. 

Adam  Clarke:  "That  method  of  saving  sinners 
which  is  not  of  worlcs,  but  by  faith  in  Christ  Jesus." 
— in  I.  So  Scott,  Bloomfield,  Clialmers,  Van  HengeJ, 
Tlie  Bible  Commentary,  Barnes,  Olshausen,  Godet, 
eta. 

17.  "The  righteousness  which  is  of  God  hy  faith.'" 
— Phil.  3:9. 

All  who  have  that  which  jirocures  righteousness  are 
saved  ; 

Faith  procures  righteousness ; 


338 


THE  BIBLE  AGAINST 


Therefore  all  who  have  faith  are  saved. 

God's  righteousness  is  "by  faith  ;" 
All  who  are  fit  for  baptism  have  faith  ; 
Therefore, all  who  are  fit  for  baptism  have  God's  right- 
eousness. 

All  who  have  God's  righteousness  have  remission  of 
sins  ; 

All  who  believe  have  God's  righteousness; 
Therefore,  all  who  believe  have  remission  of  sins. 
All  fit  candidates  for  baptism  believe  ; 
All  who  believe  have  remission  of  sins  ; 
Therefore,  all  fit  candidates  for  baptism  have  remis- 
sion of  sins. 

Adam  Clarke:  "God's  method  of  justifving  sinners 
through  faith  in  his  Son.  Th;it  justification  which  is 
received  by  faith  through  the  atonement.  " — in  I. 
Scott:  "When  the  sinner  bc^lieves  in  Christ  he  is  im- 
mediately justified  by  faith,  and  has  peace  with  God." 
— So  Matt.  Henry,  'Bloomfiehl,  The  Bible  Commenta- 
ry, Barnes,  Doddridge,  Harless,  Ohhausen,  Meyer, 
etc. 

18.  "That  upon  the  Gentiles  might  come  the  blessing 
of  Abraham  in  Christ  Jesus  ;  that  we  might  receive  tlie 
promise  of  the  Spirit  through /(72Y/«." — Gal.  3:14. 

The  promise  of  the  Spirit  is  solvation; 
The  promise  of  the  Spirit  is — given  to  us — "through 
faith;"— 

Therefore, salvation — is  given  to  us — "through  faith." 
All  who  have  faith  have  complied  with  the  condition  of 
salvation  ; 

Every  fit  candidate  for  baptism  has  faith  ; 
Therefore,  every  fit  candidate  has  complied  with  the 
condition  of  salvation. 


BAPTISMAL  REGEXERATION. 


339 


No  one  who  has  complied  with  the  condition  of  sal- 
vation is  in  an  unsaved  state  ; 

Every  one  tit  for  baptism  has  conii)lied  with  the  condi- 
tion of  salvation  ; 

Therefore,  no  one  who  is  fit  for  baptism  is  in  an  un- 
saved state. 

Bengel :  "Not  of  works,  for  faith  depends  on  the 
promise  alone.  " — /. 

Adam  Clarke:  "And  all  this  was  through  faith. 
Hence  from  the  beginning  God  had  inirposcd  that 
salvation  sliould  l)e  tlivoiKjJi  faith,  and  never  expected 
that  any  man  sliould  lie  justitied  by  the  works  of  the 
law." — in  I.  So  Matt.  Ilenrtj,  Scott,  so  Barnes, 
Doddridge,  Bloomfitld,  The  Bible  Commentary,  01- 
shausen,  etc.  The  reader  will  not  overlook  the  con- 
text, in  which,  as  Adam  Clarke  intimates,  the  apostle 
illustrates  salvation,  throughout  all  ages,  by  Abraham's 
being  justified  by  faith  only.  See  my  argument  in  the 
first  part  of  this  chapter  on  Abraham" s  justification. 

19.  "The  Scripture  hath  shut  up  all  things  under 
sin  that  the  promise  of  faith  in  Christ  Jesus  might  be 
given  to  them  that  believe.'' — Gal.  3:22. 

All  who  have  faith  have  the  ])r()mise  : 
The  promise  is  received  by  faith; 
Therefore,  all  who  have  faith  receive  the  promise. 

The  promise  is  salvation; 
All  who  have  faith  have  the  promise ; 
Therefore,  all  who  have  faith  have  salvation. 

All  who  have  faith  have  salvation  ; 
All  who  are  fit  for  baptism  have  faith  ; 
Therefore,  all  who  are  fit  for  baptism  have  salvation. 

Bengel:  "So  that  there  remains  to  lis  no  refuge 
but  faith." — in  1.  :  so  Adam  Clarke,  Mackniglit,  Matt. 
Henry,  Bloomfeld,  Barnes,  Doddridge,  <&c. 

20.  "He  made  no  distinction  between  us  and  them. 


340 


THE  BIBLE  AGAINST 


cleansing  their  hearts  by  faith.'" — Acts  15  :  9. 

All  who  possess  that  by  which  this  cleansing  comes 
are  saved  ; 
This  cleansing  comes  by  faith  ; 
Therefore,  all  who  have  faith  are  saved. 

Hackett :  "la  that  by  faith  lie  purified  their  hearts, 
i.  e.,  in  connection  with  the  reception  of  the  gospel, 
had  made  them  partakers  of  the  holiness  which  ren- 
ders those  who  possess  it  acceptable  in  His  sight." — 
in  I. 

Bcngel :  "He  who  hath  the  Holy  Spirit  and  faith, 
(a  thing  which  is  apprehended  by  the  spiritual  sense 
itself),  hath  liberty,  and  purity,  and  is  no  longer  sub- 
ject to  the  law." — in  I.;  so  Whitbi/,  /Scott,  Matt.  Hen- 
ry, Neander,  Meyi-r,  Barnes,  OJshausen,  etc. 

21.  For  Christ  is  the  end  of  the  law  unto  right- 
eousness to  every  one  that  6e/?Vre</(." — Rom.  10:  4. 
The  end  of  the  law  means  the  law  satisfied. 

For  the  law  to  he  satisfied  means  saved; 
The  law  is  satisfied  for  "every  one  that  believeth  ;" 
Therefore,  "every  one  that  believeth"  is  saved. 

The  condition  by  which  the  law  is  satisfied,  is  the 
condition  of  salvation  ; 
The  law  is  satisfied  by  faith  as  that  condition; 
Therefore  faith  is  the  condition  of  salvation. 

All  who  comply  with  the  condition  of  salvation  are 
suved  ; 

Faith  is  the  condition  of  salvation  ; 
Therefore  all  who  exercise  faith  are  saved. 

All  \vho  exercise  faith  are  saved  ; 
All  who  arc  prepared  for  baptism  exercise  faith  ; 
Therefore,  all  who  are  prepared  for  baptism  arc  saved. 

Bengel;  "  Bestowing  righteousness  and  life  .  .  .  . 
in  the  believer  of  the  Jews  and  Gentiles." — 


BAITISMAL  REGENERATION. 


341 


int.  Matt.  Henry:  "On  our  beiiovinir,  our  humble 
consent  to  the  terms  of  the  (io-spel  we  ....  are  jus- 
tified through  the  redemption  which  is  in  Christ  Je- 
sus."— inl.;  so  Adam  Clarke,  BJoomJieJd,  Whitby, 
Scott,  /Stuart,  Chalmers,  Barnes,  The  Bible  Com- 
mentary, Godet,  etc. 

22.  "Through  whom  we  have  access  by  faith  into 
this  grace." — Rom,  5  :2. 

To  get  into  God's  grace,  is  to  get  into  salvation  ; 
We  get  into  God's  grace  by  faith  ; 
Therefore,  we  get  into  salvation  "by  faith." 

If  any  one  tiling  gets  us  into  grace,  we  are  got  into 
grace  by  that  one  thing  only  ; 
Faith  is  the  one  thing  which  gets  us  into  grace; 
Therefore,  faith  only  gets  us  into  grace. 

"Whatever  gets  US  into  grace  gets  us  into  salvation, 
only  ; 

Faith  gets  us  into  grace  ; 

Therefore,  faith  only  gets  us  into  salvation. 

Tholuck:  "By  believing  in  the  gracious  institution 
of  salvation  .  .  .  there  is  secured  for  us  such  a  child- 
like relationship  toward  God  that  it  is  a  joyful  thing 
to  hold  intercourse  with  him." — inl.    Chrysostom  : 

Kai  yap  d-tdw^z  m  xac  xarrjk/.a^sv   

j^usTc  ok  r'r^v  -iazcv  Ecar^viyxaiizv  jiw^o^y  —  And  he  died 
through  us  and  reconciled  us  ...  .  now  we  bring 
faith  only.  !So  Adam  Clarice,  Matt.  Henry,  Chal- 
mers, The  Bible  Commentary,  Barnes,  Olshausen, 
Godet,  MacJcnight,  etc. 

23.  "Being  therefore  justified  bv  faitli.'^ — Kom. 
5:  1. 

That  which  justifies  us  saves  us  ; 
Faith  justifies  us  ; 
Therefore,  faith  saves  us. 


342 


THE  BIBLE  AGAINST 


That  which  justifies  us  without  iinythhig  else,  justi- 
fies us  alone  ; 
Faith  justifies  us  without  anything  else  ; 
Therefore,  faith  alone  justifies  us. 

i\ll  who  have  faith  are  justified  ; 
Every  fit  candidate  for  baptism  has  faith  ; 
Therefore,  every  fit  candidate  for  baptism  is  justified. 

Adam  Chirke  :  "The  Apostle  takes  for  granted  that 
he  has  proved  that  justification  is  by  faith,  and  that 
the  Gentih'S  have  an  equal  title  with  the  Jews  to  sal- 

vation  hy  faith  We  are  justified — liave  all 

our  sins  pardoned  f.nlh,  as  the  instrumental  cause  ; 
for,  being  sinners  we  liave  no  works  of  righteousness 
that  we  can  plead." — in  I.  Stuart:  "By  belief  in- 
stead of  perfect  obedience." — in  I.  So  Matt.  Henry, 
etc.  This  Scripture  is  the  conclusion  of  the  plain  ar- 
gument from  Abraham's  justification  by  faith  "apart 
from  works."  And  as  Bloomfield  comments:  "The 
uniform  doctrine  of  Scripture  is  that  the  believer's 
faith  is  counted  to  him  for  righteousness."  How 
much  does  this  look  like  the  doctrine: 

"  Dive  like  a  wild  fowl  for  salvation 
And  fish  to  catch  regeueration  ?"' 

24.  "For  ye  are  all  sons  of  God  through  faitli  in 
Christ  Jesus."— Gal.  3:  26. 

That  which  makes  us  "sons  of  God"  saves  us  ; 
"Throughfaith  in  Clu'ist  Jesus"  we  "are  sons  of  God  ;" 
Therefore,  faith  in  Christ  Jesus  save  us. 

Tiiat  which  makes  "sons  of  God,"  saves  alone  ; 
Faith  makes  us  "sous  of  God;" 
Therefore,  faith  alone  saves  us. 

If  faith  alone  really  saves  us,  baptism,  in  no  way 
really  saves  us ; 
Faith  alone  really  saves  us  ; 


BAPTISMAL  EEGEXERATION. 


343 


Therefore,  baptism,  in  no  way,  really  saves  us. 

If  we  are  "sons  of  God  through  faith  in  Christ  Jesus," 

we  are  not  sons  of  God  through  baptism  ; 

We  are  "sons  of  God  through  faith  in  Christ  Jesus;" 

Therefore,  we  arc  not  "sons  of  God  through"  baptism. 

Adam  Clarke  :  "For  3'e  who  have  believed  the  gos- 
pel are  all  ehildren  of  God  l)y  faith  in  Christ  Jesus." — 
in  I.  Matt.  Henry  :  "They  come  to  obtain  .  .  .  this 
privilege  ...  by  faith  in  Christ  Jesus,  having  accepted 
Him  as  their  Lord  and  Savior,  and  relying  on  Him 
alone  for  justitication  and  salvation,  they  are  hereupon 
admitted  into  this  happy  relation  to  God."  /So  Mack- 
night,  Doddridge,  ct.  al. 

Objectiox. 

Campbellites,  like  the}'  do  nearly  everything  in  the 
plan  of  salvation,  get  this  nuitter  wrong  or  back- 
wards, and  reply:  "But,  the  next  verse — 'For  as 
many  of  you  as  were  baptized  into  Christ  did  put  on 
Christ' — tells  us  that  we  become  children  of  God  by 
baptism  :  thus  it  explains  how  we  become  children  of 
God  by  faith."  To  this  I  answer:  it  does  no  such 
thing.  Adam  Clarke  :  "To  put  on,  or  to  be  clothed 
with  one,  is  to  assume  the  person  and  character  of  that 
one;  and  they  who  do  so  are  bound  to  act  his  part, 
and  to  sustain  the  character  Avhich  they  have  assumed. 
The  profession  of  Christianity  is  an  assumption  of  the 
character  of  Christ." — in  I.  Bengel:  "Christ  is  to 
you  the  toga  virilis.'"^ — in  I.  Campbellites  have  peo- 
ple assuming  the  character  of  Christ  to  become  the 
sons  of  God  ;  while  Paul,  here,  has  them  assuming  that 

t  Among  the  Eomans,  when  a  j  outh  arrived  at  manhood,  he  as- 
sumed the  dress  of  a  full  grown  man,  which  was  called  the  toga 
virilis. — James  Bryce,  LL.  D.,  in  BenqtVs  Com. 


344 


THE  BIBLE  AGAINST 


character  because  their  life  and  relation,  as  sons, 
demand  that  character.  Paul  appeals  to  their  l)aptisnial 
profession, that  they  had  become  sons,  as  the  reason  for 
their  Christian  life  ;  CampI)ellitos  would  appeal  to  tlieir 
baptism  in  order  to,  thereby,  l)e  made  sons.  Paul  has 
them  putting  on  Christ  because  He  2S  theirs  ;  Campbell- 
ites  have  them  putting  on  Christ  in  order  that  He  may, 
thereby,  l)ecome  theirs.  Paul  would  have  us  become 
good  to  put  on  the  character  of  the  good  ;  Campbell- 
ites  would  have  us  to  put  on  the  character  of  the 
good  in  order  to,  thereby,  become  good.  Paul's 
doctrine  forbids  any  bad  man  to  assume  to  be  good 
until  he  is  good;  under  the  delusion,  that  assuming  to 
be  good  makes  us  good,  Campl)ellitcs  would  encourage 
the  bad  man  to  assume  to  be  good.  Campbellites 
would  have  a  man  enter  a  clothing  store,  clothe  himself 
with  a  new  suit  in  order  to  possess  it ;  Paul  would 
have  him  enter  that  store,  first  buy  the  suit,  then  put 
it  on  because  it  is  his.  The  Campbellite,  doctrine 
would  send  the  man  into  prison;  Paul's  would  send 
him  about  his  bushiess,  clothed,  as  an  honest  man, 
with  a  new  suit.  Those  who  follow  Paul's  doctrine 
will  first,  by  faith,  possess  Christ,  then,  clothed  with 
Him,  walk  in  Him,  from  this  world  to  glory ;  those 
who  follow  the  Campbellite  advice,  putting  on  Christ 
before  He,  by  faith,  is  theirs,  under  the  deJuftion  that 
they  have  really  put  Him  on,  will  walk  from  this 
world  off  into  the  gulf  of  everlasting  shame.  See  that 
part  of  this  chapter  on  baijtism  a  profession. 
"Lord,  let  not  all  my  hopes  be  vain, 

Create  my  heart  entirely  new; 
■VVhy  hypoerites  could  ne'er  attain. 

Which  false  apostles  never  knew." 

25.  The  grammatical  construction  of  "believeth  in 
Him,"  "believeth  on  Him,"  "believed  in  His  name," 


BAPTISMAL  REGEXERATIOX. 


345 


"believeth  on  tlie  Son,"  "belicveth  on  mc,"  "believ- 
eth  unto  rifrhteousness." — See  eTolin  3  :15,  16,  18,  10  ; 
6  :2i),  35,  40,  47  ;  7:38  ;  9  :3G  ;11  :25,  26,  45,  48  ;  Acts 
10:43;  Rom.  10:10,  etc.  In  all  these  passages  and 
nian}^  others,  "in,"  "on,"  "unto"  are  renderings  of 
the  preposition  er'c — eis.  The  following  lexicons  thus 
define  ezA".'  "In  composition  e/s  retains  its  chief  sig- 
nification, info.'" — Liddell  and  Scott's.  Eobinson's  : 
''Eis  a  preposition  governing  only  the  accusative,  with 
the  primary  idea  of  motion  into  any  place  or  thing, 
and  then  also  of  motion  or  direction  to,  towards, 
upon  any  place  or  object."  By  counting,  I  find  eis 
1650  times  in  the  New  Testament.  It  is  nearly  always 
used  in  the  sense  of  into.  With  all  its  loose  rendering 
of  prepositions  our  Common  Version  renders  it  into 
580  times.  Says  Alexander  Campbell :  "Not  having 
time  to  count  over  the  whole  book,  I  found  in  the  Gos- 
pels that  e?.s  occurs  795  times.  Of  these  it  is  trans- 
lated into  372  times,  and  by  to,  for  into,  100  times,  for 
to  the  house,  to  the  tetr.ple,  to  Jerusalem,  to  Bethanj^ 
to  Nazareth  ;  and  of  273  times,  where  it  is  rendered 
unto,  it  might  have  been  rendered  into  very  often, 
thus  making  in  nil  500  out  of  795  occurrences." — 
Camj)hell  on  Baptism ,  j)- ^ Therefore,  according 
to  Alexander  Campbell's  own  statement,  eis  generally 
means  into;  so  that,  unless  the  context  or  the  sense 
forbid,  its  usage  requires  into  in  all  its  occurrences. 
In  some  cases  the  sense  or  the  context  forbids.  But 
these  are  rare  exceptions.  Whatever  may  be  the  num- 
ber of  excci)ti()ns,  the  sense  and  the  context  in  none  of 
the  passages,  concerning  believing  in  Christ,  in  His 
name,  etc.,  forbid  rendering  it  into.  I  would,  there- 
fore, render  :  "He  that  believeth  into  me  ;"  "Whoso- 
ever believeth  into  me;"  "man  l)elieveth  into  right- 


346 


THE  BIBLE  AGAINST 


eousness."  Let  the  reader  turn  to  all  the  Scriptures, 
i\'ferred  to,  at  the  head  of  this  argument  and  read  into 
where  "in,"  "on'  and  "unto"  occur,  and  see  how 
much  clearer  they  read. 

Objection. 

It  may  be  objected,  that  if  we  render  eis  into,  ac- 
cording to  Rom.  10:10,  "confession  into  salvation" 
makes  confession  as  necessary  to  remission  of  sins  as 
is  faith.  In  answer  to  this,  Matthew  says:  "Every 
one  therefore  who  shall  confess  in  me  before  men  him 
will  I  confess."  Matt.  10:32.  The  marginal  render- 
ing of  iv  i/wi — "in  me,"  in  the  Revised  Version  is 
correct.  See  Matt.  10  :  32  under  another  argument. 
Thus  we  are  in  Christ  before  confessing  Him.  This 
confession,  therefore,  cannot  be  a  literal  confessing 
into  Christ.  It  is  figurative.  We  l)elieve  literally  into 
Christ;  we  confess  figuratively  into  Him. 

I  will  resume  my  argument,  letting  a  Campbellite, 
who  is  beginning  to  get  his  eyes  oi)en,  speak.  Presi- 
dent Clark  Braden,  one  of  the  ablest  Campbellite  wri- 
ters and  debaters  in  America,  thus  speaks  to  his  own 
l)eople,  in  The  Apostolic  Church — a  Campbellite  pa- 
per:—"They  hunt  up  a  few  places  where  cannot 
literally  mean  into,  but  is  better  rendered  by  unto, 
concerning,  etc.  They  then  attempt  to  foist  these 
rare  meanings  where  eis  is  used  after  baptize.  I  have 
retorted  to  this  s})ecious  sophistry,  that  the  connection 
did  not  require  any  such  departure  from  the  root  idea 
of  motion  from  without  a  place,  state,  relation  or  con- 
dition, to  within  such  a  place,  state,  relation  or  condi- 
tion; that  tlie  context  forbids  any  such  departure,  and 
requires  that  we  adhere  to  the  original  idea,  and  ren- 
der eis  by  into."  After  replying  to  Baptists  and  others 
he  says  :  "But  herein  is  a  marvelous  thing."    I  have 


BAPTISJL^L  REGENERATION. 


347 


lately  called  attention  to  the  fact  that  eis  occurs  after 
pisfeuo  [believe]  thirty-four  times,  and  after  baj)(izo 
[iunnerse]  ten  times;  that  if  the  Bible  declares  we 
are  immersed  into  Christ,  it  declaies  in  nearly  four 
times  as  many  passages  that  we  believe  into  Christ."! 
To  this  a  leading  Campl)cllite,  to  save  Campbellism, 
replies.  Noticing  this  reply.  President  Braden  says  : 
"But  to  my  amazement,  my  good  brother  Butler  de- 
murs as  dogmatically  to  this  palpal)le  teaching  of  the 
Bible  as  ever  a  sectarian  demurred  to  the  unequivocal 
declaration,  that  men  are  baptized  into  Clirist ! !  .  .  . 
Why  does  not  eis  after  pisteiio  have  the  same  force 
and  meaning  that  it  does  after  baptizof  Why  should 
it  not  be  translated  into  after  pisteuo?  What  objec- 
tion can  you  urge  against  translating  eis  by  into  that 
the  sectarian  cannot  with  equal  force  turn  against  your 
translating  eis  by  into  after  haptizo?  Light  is  wanted 
here.  l.Iore  light  is  needed  here,  Bro.  Butler,  Will 
^•(ni  give  it  to  us?"  If  I  may  answer  the  qu<'stion,  I 
will  say,  "Bro.  Butler"  and  the  whole  army  of  Camp- 
bellites  will  never  give  that  "  liglit."  Debating  with 
rantists,  Campbellites  readily  see  that  eis  means  into; 
debating  with  Baptists,  they  cannot  see  that  eis 
means  into.  President  Braden  proceeds  to  lecture 
"Bro.  Butler"  :  "Do  you  not  feel — was  going  to  say 
ashamed — but  I  will  say,  confused  at  being  caught  in 
parading  as  quil)bles  against  translating  eis  by  into 
after  pisteuo  [believe]  the  identical  passages  that  sec- 
tarians have  paraded  against  translating  eis  by  into, 
after  baptizo.  "    Section  V,  of  this  chapter. 


t  Uiider  the  arguinout  on  the  design  and  symbolism  of  bap- 
tism I  will  see  that  \\e  are  liaiitized  (»fo  Christ.  Baptists  can 
well  let  eis  speak  without  choking  it  before  it  says  all  it  has  to 
say. 


348 


THE  BIBLE  AGAINST 


"What  is  the  differcMice  except  that  you  sin  a^fainst 
greater  liiiht  and  knowledge?  If  their  position  in  ref- 
erence to  baptizo  is  false,  can  yours  in  reference  to 
pisteuo  ha  ivn^'i  Light,  Bro.  Butler,  light!  Do  3-()u 
not  resort  to  the  sectarian  dodge  of  concocting  a  theo- 
ry and  then  foisting  your  theory  into  the  Bil)le,  in 
violation  of  its  plain  teaching?  The  only  difference  I 
can  see  is,  you  get  up  a  theory  that  makes  baptism 
alone  change  our  state,  relation, or  condition,  while  the 
sectarian  makes  faith  alone  accoinplish  the  same  end  ; 
and  both  are  equally  false.  Is  not  their  course  precisely 
identical  with  yours  !  Is  not  their  reasoning  on  faith 
alone  as  good  as  yours  on  baptism  alone?  Has  it  not 
four  times  as  many  passages  to  sustain  it?  Is  not 
your  pettifogging  on  baptism  alone  as  objectionable  as 
their  pettifogging  on  faith  alone?  .  .  .  In  short,  Bro. 
Butler,  drop  your  Campbellite  sectarianism  about  bap- 
tism alone  as  well  as  orthodox  sectarianism  al)out  faith 
alone,  and  accept  the  Bible  teaching:  We  believe  into 
Christ,  repent  into  Cln-ist,  confess  into  Christ,  and  are 
baptized  into  Christ."! — Quoted  in  T/ie  Baptist. 

Commenting  on  this,  Eev.  J.  R.  Graves,  LL.  D., 
well  says:  "If  the  primary  meaning  of  eis  is  into,  as 
all  scholars  admit,  then  it  is  true  that  the  penitent  sin- 
ner believes  into  Christ — i.  e.,  that  is,  by  faith  and 
faith  alone  the  alien  becomes  united  to  Christ — enters 
Christ  savingly." — T/te  Baptist.  That  the  penitent 
believes  into  Jesus  Christ, is  therefore,  from  this  use  of 
eis,  certain, 

2().    The  grammatical  construction  and  meaning  of 

tSee  the  question  of  debate  between  Baptists  and  Campbellites 
stated  in  this  ehapter  in  answer  to  objections  between  arguments 
"5"  and  "6*  on  tlie  New  Testament  testimony.  As  regards  bap- 
tism, see  argument  on  symbolism,  design  of  baptism,  in  which 
appears  President  Braden's  error,  in  thrusting  at  "faith  alone.  ' 


BAPTISMAL  REGENERATION. 


349 


ix  -'tarzco^ — ek  pisteos — etc.  The  followini;  Lexicons 
thus  define  £>A-,  LiddcU  and  Scotts' :  "  Out  of  faith, 
from  faith — of  place,  of  origin,  of  occasion,  in- 
ducement, means  ;  it  maybe  translated  arising  from, 
through.  In  prose  it  expresses  any  result,  oa  what 
ground,  etc."  Bagsters'  :  "Of,  from,  out,  denoting 
source,  origin,  denoting  cause,  means  or  instrument, 
by,  through,  denoting  the  author  or  efficient  cause." 
Greenfield's:  "From,  out  of,  denoting  origin  or 
source  ;  for,  on  account  of,  because  of,  denoting  cause  ; 
denoting  means  or  instrument,  by,  through,  denoting 
the  author  or  efficient  cause,  etc."  Robinsons':  "Af- 
ter verbs  implying  motion  of  any  kind,  out  of  or 
from  any  place  or  object  .  .  Of  the  origin,  source, 
cause,  that  from  which  anything  i^roceeds  or  is  de- 
rived. Here  ek  marks  the  neaier,  inmiediate  direct 
source  or  cause.  .  .  This  is  strictlv  the  primary  sense 
of  the  genitive  case  itself.  ...  Of  the  efficient  cause 
or  agent,  that  from  which  any  action  or  thing  directly 
proceeds,  is  produced,  effected,  from,  b}-.  ,  .  Of  the 
motive  or  inciting  cause,  e-*pecially  an  emotion  of  the 
mind  ;  .  .  .  of  the  instrument  or  means,  from,  by 
wdiich  or  with  which."  I  have  quoted  the  definitions 
these  Lexicons  give,  which  relate  to  the  subject  before 
us.  That  ek  denotes  the  source,  cause,  and  instrument 
of  anything,  they  agree. 

AViner  :"jE'7i;  denotes  zss?<mr7  from  within.  Figura- 
tivehj,  this  preposition  denotes  every  source  and  cause 
onto/ which  something  issues  ....  ek  is  especially 
employed  to  express  the  mental  state,  the  disposition 
o?<<  0/ which  something  springs." — N.  T.  Gram., pp. 
367 ,  368.  Ex  is  used  about  925  times  in  the  New 
Testament.  In  all  these  occurrences  it  clings  to  the 
above  definitions.    As  a  few  examples:    <■'■  Out  oj 


350 


THE  BIBLE  AGAINST 


Egypt;"  [I  italicise  the  tr.mslations  of  eJc]  ;  out  of 
thine  eye  ;"  "the  tree  is  known  b7/  its  fruits  :"  "thou 
niightest  be  profited  hi/  me;"  "conceived  by  one;" 
"in  perils  by  my  countrymen  ;"  ^HJirough  weakness  ;" 
"6y  the  power  of  God;"  "%a  bondmaid:"  "iy  a 
free  woman."— Matt.  2  :  15  ;  7  :  5  ;  12  :  33;  15  :  5; 
Rom.  9  :  10  ;  2  Cor.  11  :  26  ;  13 :  4  ;  Gal.  4  :  22,  23. 
Used  in  the  same  way — in  the  genitive — with  n'ca- 
Tcc — pistis,iA\i\\,  we  ha\  e  eZ',  in  the  New  Testament, 
20  times.  Thus,  "revealed  from  [I  italicise  the  words 
which  render  ek'\  faith  :"  "the  just  shall  Ywaby  faith  ;" 
"justifier  of  him  that  bcUevttlt  in  Jesus" — literally  of 
or  by  faith — ix  rriaTsco; — "it  is  o/"  faith  ;"  "which  is 
of  the  faith  of  Abraham  ;"  "righteousness  which  is  of 
faith;"  "not  by  faith;"  "righteousness  which  is  of 
faith;"  "that  we  maybe  justified  by  faith;"  "they 
which  are  of  faith  ;"  "justify  the  heathen  tltrough 
faith  ;"  "they  which  be  o/"faith;"  "the  just  shall  live 
6// faith:"  "the  ])roniise  by  faith  of  Jesus  Christ;" 
"we  might  be  justified  by  faith  :"  "hope  of  righteous- 
ness Z^y  faith  ;"  "not  iy  faith  only;"  "the  just  shall 
\\\oby  faith."  Rom.  1  :  17  ;  3:  26,30,-  4:  16;  9: 
30,  32;  10:  6;  Gal.  2 :  16  ;  3 :  7,  8,  9,  11,  22,  24; 
5:5;  James  2 :  24 ;  Heb.  10 :  38.  By  comparing 
th^se  references  the  reader  may  make  himself  a  Lex- 
icon by  which  he  can  see  that  justified  "Ijy,"  "of," 
"through"  faith,  means  that  faith  brings  the  iicnitent- 
into  Christ — saves  him. 

27.  Grammatical  construction  and  meaning  of  oca 
7:1(778(0:;,  did  t7^^  ti'mtsco; — dia  pisteos,  dia  tees  j^isteos — 
thi-ough  faith,  through  the  faith.  The  following  Lex- 
icons thus  define  dia:  Liddell  and  Scott's  :  "Radical 
signification,  right  through,  Causal, — coming  through, 
and  out  of,  arising  from  .  .  .  the  agent  or  instru- 


BAPTISMAL  REGENERATION. 


351 


ment,  tlirougli,  or  hy  means  of,  orhy.''  Greenfield's: 
'■'•Dia  .  .  .  through,  by  or  from,  as  referring  to  the 
etficient  or  first  cause  ;  through,  by  means  of,  with,  re- 
ferring to  the  means  or  insfmnicnf."  IJagster's  : 
^'■Dia  .  .  .  through,  of  immediate  agency,  causation, 
instrumentality,  by  means  of,  or  I)y  ;  of  means  or 
manner,  through,  by,  with."  I\()l)iiis()n"s  :  '■'■Dia  .  . 
of  the  immediate  cause,  the  instrument  or  means  ;  that 
which  intervenes  between  the  act  of  the  will  and  the 
effect,  and  through  which  the   effect  is  produced ; 

through,  by,  by  means  of  Of  the  condition, 

circumstances,  state  of  mind,  through,  by,  in  which 
anything  is  done."  As  the  i)rep()siti()n,  as  used  for 
the  subject  before  us  does  not  relate  to  time,  place, 
etc.,  I  have  quoted  no  definitions  under  such  heads. 
Winer,  on  cZz'o  .•  "Its  primary  meaning  is  tlnough  .  , 
.  .  From  this  local  through,  in  (ireek,  as  in  all  lan- 
guages, the  transition  is  easy  to  the  instrument  as 
that  through  wdiich  the  effect  as  it  were  i)asses,  that 
which  intervenes  between  the  Nolition  and  the  deed. 
To  the  idea  of  instrumentality,  dia  can  also  be  refer- 
red when  used  of  that  mind  in  which  one  does  some- 
thing."   iV^.  T.  Gram.,  378-379. 

On  p.  423,  Winer  says:  ''Dia  with  the  genitive 
usually  denotes  a  mental  state  viewed  as  something 
mediate,  a  means  ;  in  Ileb.  12:1  dc  u~ouow^::  mny  be 
rendered  with  (through)  patience,  assidue, (similarly,) 
Kom.  8:25,  etc."  Tims  the  lexicons  and  the  gram- 
mars agree  in  making  dia  the  immediate  agency  or 
means,  especially,  of  a  sta/e  of  mind^  by  which  any- 
thing is  effected.  Thus  dia  insU  n  as  means  through 
the  instrumentality  of  faith,  as  the  C'lndition  of  the 
mind.  In  tiie  New  Testament  dia  occui  s  about  584 
times.    When  not  used  locally  or  causally  it  alwaj's  or 


352 


THE  BIBLE  AGAINST 


nearly  always,  at  least — expresses  or  implies  instru- 
mentality. It  occurs  in  the  following  quotations  :  ''■By 
the  prophet","  "6?/ the  father;"  "shall  live  by  me  ;" 
"Ay  me  if  any  man  enter  [I  italicise  the  rendering  of 
dia']  ;  '■Hliroiujli  the  Holy  Ghost ;"  "Jy  the  moutli  of 
David  "iy  wicked  hands  ;"  "the  faith  which  is  by 
him ;"  "miracle  hath  been  done  by  them:"  "%  the 
name  of  the  Holy  Child  Jesus  ;"  "6y  the  hands  of  the 
Apostles;"  "Ay  the  offense  of  one;"  '•'■by  the  right- 
eousness of  one;"  "Ay  one  man's  disobedience  ;"  "Ay 
the  obedience  of  one;"  '■'■tlirou(jh  righteousness  ;"  "Ay 
Jesus  Christ  our  Lord;"  "by  the  gloiy  of  the  Father ;" 
"bv  the  commandment  "-Matt.  1  :22;  2  :5,15.23  ;  4  : 
14  I  8:17;  12:17;  21:4;  24:15;  27:9  ;Luke  1:70  ;Acts 
1-2,  1(5;  2:28;  3:16;  4:1(;;  5  : 1  2  :  Rom.  5  :18,  19,  21,- 
6:4;  (5:8.  Bv  referring  to  tiicse  i)assages,  the  reader 
will  get  an  idea  of  what  "Ay  faith"  means.  With  the 
the  genitive  of  faith  dia  is  used,  in  the  New  Testa- 
ment, at  least,  12  times,  to  tell  us  how  the  penitent  is 
saved.  "/?y  fnith  of  Jesus  Christ;"  [I  italicise  its 
tran'slation]  ''(hravcih  faith  in  his  blood  ;"  "justify  the 
uncircumcisioii  tlirough  failh;"  "therefore  it  is  of 
faitli  :"  "tlit^  promise  of  the  Spirit  through  faith;" 
"justified  Ay  the  failh  of  Jesus  Christ ;"  "children  of 
God  Ay  faith  :"  "saved  Mrowy/i  faith;"  "Christ  may 
dwell  in  your  hearts  Ay  faith;"  "righteousness  .  .  .  . 
which  is  through  faith;"  "ye  were  also  risciif  through 


tCrucified  with  him,  quiekoned  with  him,  risen  with  him, 
circumcised  witli  the  circu incision  made  wilhaut  hands — See 
Rom.  6  G,  Gal.  2:20 -(''have  been  cnicitied"— Eev.  Yer.)  Col.S:!; 
2.1G,as  well  as  the  symbolism  of  l5a[itisra  show  that'Tisen,"  here, 
"buried  are  both  sigiiilied  i)y  our  bajitism." — Mutt.  Henry.  The 
meaning,  In  Christ,  as  our  representative  we  were  crucified, 
buried  and  arose;  aud  in  baptism  we  symbolically  are  buried 
and  arise. 


BAPTISMAL  REGENERATION. 


353 


faith;"  "salvation  through  faith  which  is  in  Christ 
Jesus."— Rom.  3:22,  25,30;  4:16;  Gal.  3:14;  2:16; 
3:26  ;  Eph.  2:8,17;  Philip.  3  :!•  ;  2  Tim.  3:15.  In  ad- 
dition to  this,  the  same  idea  is  imiilied  by  its  use  as  a 
causal  accusative,  in  Heb.  3:1!';  4:6;  for  unbelief 
keeping  them  out  implies  that  faith  woukl  have  let 
them  in.  As  the  lexicons  and  the  grammars  testified, 
both  ek  and  dia  express  that  which  instrumentally 
grows  out  of  the  mental  state.  Faitli  is  the  mental 
state  by  which  we  receive  salvation.  Thus,  with  the 
two  accusatives  which  are  used  with  the  words  for  un- 
belief, we  liave ////?-/y-/b«r  passages,  expressly  stating 
that  faith  is  the  instrument  of  justification  for  every 
true  penitent.  Hoav  little  does  tliis  look  like — in  the 
language  of  Alexander  Campbell — that  ''immersion 
alone  was  that  act  of  turning  to  God." — Mill.  JIarb., 
Extra  number  1,  p.  35,  quoted  on  j}.  211  of  Text 
Book  on  Camp. 

28.  Paul  was  especially  sent  to  save  sinners  ;  yet  he 
says:  "For  Christ  sent  me  not  to  baptize  but  to  ])reach 
the  Gospel."—!  Cor.  1:17.  See  Winers  N.  T. 
Gram.,  /j.  497.  In  this  statement  Paul  does  not  in- 
timate that,  as  an  act  of  obedience,  as  professing 
Christ,  etc.,  baptism  is  not  important.  But  he  does 
intimate  that  l)aptism  has  nothing  to  do  in  procuring 
remission — pardon — salvation.  Ileinrici :  "Baptizing 
is  not  the  object  of  Paul's  commission  from  Christ, 
but  preaching  the  Gospel." — Quoted,  Acts  9: 15,20; 
22:15;  26:16-18.  As  Henrichi  and  "Winer  say,  the 
statement  does  not  mean  to  exchide  baptism ;  but  it  is 
for  oratorical  effect,  to  show  the  greater  importance 
of  preaching,  as  it  alone  leads  to  Christ.  It  is  in  like 
meaning  to  the  same  Greek  which  expresses  the  little 
importance   of  the  Apostles,  compared    with  God 


354 


THE  BIBLE  AGAINST 


— "rejectethnot  man  but  God" — ouk  alia. — lThes.4  :8 
Paul's  especial  mission  was  to  do  whatever  was  es- 
sential to  save  men ; 

Paul  did  not  regard  baptism  an  essential  part  of  his 
work ; 

Therefore,  baptism  was  not  regarded  by  Paul  as  es- 
sential to  save  men. 

How  little  does  this  look  like  the  Campbellite  doc- 
trine of — in  Alexander  Campbell's  words — "the  Gos- 
pel in  the  water!" — Cliristian  Baptist,  p.  417. 

29.  Cries  the  jailer  :  "What  must  I  do  to  be 
saved?"  Answers  the  Apostle  :  '■'■Believe  on  the  Lord 
Jesus  Chrisc  and  thou  shalt  be  saved." — Acts  16:  31. 
Here  was  a  man  who  was  truly  penitent, — ready  to 
find  Christ.  How?  he  asks.  "Believe  on  the  Lord 
Jesus  Christ,"  answers  the  Apostle.  What  Camp- 
bellite could  have  left  baptism  out  of  the  answer? 
What  Campbellite  will  answer  the  question  as  did  the 
Apostle?  Instead  of  such  an  answer  Mr.  Campbell 
cries:  "Who  will  not  concur  with  me  in  saying  that 
Christian  immersion  is  the  gospel  in  the  water." — 
Christian  Baptist,  p.  417 .  Campbellites  infer,  from 
his  speaking  the  word  of  the  Lord  to  him,  in  v.  32, 
that  he  thereby  preached  "the  gospel  in  the  water." 
If  so,  when  he  recorded  the  answer,  "believe  on  the 
Lord  Jesus  Christ, and  thou  shalt  be  saved,"  he  omitted 
to  give  the  essential  part  of  the  answer.  The  Word  of 
the  Lord,  which  he  afterward  spoke,  was  the  duty  of 
professing,  in  baptism,  their  already  found  salvation. 
See  Acts  10  :47, 48.  This  they  did  immediately.  Baum- 
garten :  "Paul  makes  .  .  .  salvation  dependent  on 
the  faith  of  the  jailer." — Apostolic  History,  vol.  2,  p. 
130. Mutt.  Henry  :  "If  he  will  but  believe  in  Christ." 
/6'o  Barnes,  HacTcett,  Doddridge,  et.  al. 


BAPTISMAL,  KEGENEEATION. 


355 


30.  We  have  several  cases,  recorded,  in  the  New 
Testament,  of  faith  only  saving  penitents — of  persons 
saved  before  they  were  baptized.  (1)  Jesus  "said 
unto  the  woman.  Thy  faWi  hath  saved  tlioe  ;  go  in 
peace."— Luke  7  :39-50.  Adam  Clarke  :  "Thy  faith 
hath  been  the  instrument  of  receiving  the  salvation 
which  is  promised  to  those  who  repent." — in  I.  Matt. 
Henry:  "She  was  justified  by  her  faith." — inl. 
Stier  :  '■'■Faith  in  this  case,  is  pointed  out  as  the  inter- 
nal principle  on  account  of  which  God  justifies. — " 
Words  of  Jesus,  vol.  3,  p.  472.  (2)  "This  man 
went  down  to  his  house  justiticd  rather  than  theother." 
— Luke  18  :14.  Stier  :  "Justified  at  first,  he  is  therein 
.  .  .  .  sanctified.  Goes  on  his  way  as  a  new  man,  no 
more  a  sinner  !" — Words  of  Jesus,  vol.  4,  p.  313. 
Adam  Clarke :  "Justified.  His  sins  blotted  out  and 
himself  accepted." — inl.  Matt.  Henry  :  "  IM,  our 
Lord,  to  whom  all  hearts  are  open,  and  no  secret  hid, 
who  is  perfcctl}^  acquainted  with  all  proceedings  in 
the  court  of  heaven  assures  us  that  this  penitent, 
broken-hearted  publican  went  to  his  house  justified, 
rather  than  the  other  .  .  .  The  proud  Pharisee  goes 
away,  .  .  .  not  justified  .  .  .  not  pardoned." — in  I. 
Christian  Baptism  was  then  in  existence.  Without 
it  his  heart  leaps  witli  the  joy  of  forgiveness.  How, 
then,  "is  the  gospel  in  the  water?"  So  Olshausen, 
Barnes,  et.  al.  (3).  To  the  unbaptized,  penitent 
thief,  on  the  cross,  Jesus  said:  "To-day  thou  shalt 
be  with  me  in  Paradise." — Luke  23:43.  Stier:  "All 
crucified  with  Him,  but  who  call  upon  Him  in  faith. 
He  takes  with  Him." — Words  of  Jesus,  vol.  7,  p. 
452.  Matt.  Henry:  "He  lets  all  penitent  believers 
know  that  when  they  die  they  shall  go  to  be  with 
Him." — in  I. 


356 


THE  BIBLE  AGAINST 


"The  dying  thief  rejoiced  to  see, 

That  fountain  in  his  day; 
And  THKKK  have  1  though  vile  as  he, 

Washed  all  my  sins  away. 
E'er  since,  by  faith,  I  saw  the  stream, 

Thy  flowing  wounds  supply, 
Redeeming  love  has  been  my  theme, 

And  shall  be  till  I  die,"  etc. 

Here,  then,  are  three  cases,  before  Christ's  ascen- 
sion, and,  ill  the  case  of  the  house  full,  at  the  home 
of  Cornelius, — Acts  10:33-48 — a  large  number  after 
— all  of  whom  were  so  certainly  saved  without  bap- 
tism, that  not  even  a  Campbellite  can  deny  that  bap- 
tism did  not  save  them.  As  God  has  but  one  plan  of 
salvation  these  cases  set  the  matter,  with  all  who  have 
eyes  to  see,  forever  at  rest.  All  that  a  Campbellite 
can  do  is  to  stand  and  cry  "Pentecost."  That  cry  I 
have  shown  vain,  in  chapter  10  of  this  book,  wherein 
is  proved,  as  clear  as  that  two  and  two  make  four, that 
the  gospel  was  preached  before  Pentecost ;  that  they 
had,  before  Pentei  ost,  the  same  Savicn-,  the  same  gos- 
pel, the  same  salvation,  the  same  Church  which  we 
have  to-day.  Then,  here  comes  the  large  number 
gathered  into  the  house  of  Cornelius,  after  Pentecost, 
saved  before  baptism ;  just  as  they  were  saved  before 
Pentecost.  The  saved  after  Pentecost  standing  in  the 
same  salvation,  saved  in  the  same  way  as  those  before 
Pentecost  stood  and  were  saved. 

31.  "By  the  works  of  law  shall  no  flesh  be  justified 
in  his  sight." — Rom.  3:20.  "A  man  is  justified  by 
faith  apart  from  the  works  of  the  law." — Rom. 3  :  28. 
"God  reckoncth  righteousness  apart  from  works." — 
Roin.  4  :6.  "If  it  is  by  grace  it  is  no  more  of  works  : 
otherwise  gi-ace  is  no  more  grace." — Rom.  11:  6. 
"For  hy  grace  have  ye  been  saved,  through  faith  ;  and 
that  not  of  yourselves :  it  is  the  gift  of  God,  not  of 


BAPTISMAL  REGENERATION. 


357 


works,  that  no  man  should  glory," — Eph.  2  :9. 

To  sweep  away  the  "gospel  in  the  water"  it  is  only 
necessary  to  show  that  baptism  is  a  work.  (1)  The 
presumption,  at  once,  puts  it  down  as  a  work.  Let 
any  one  toll,  if  he  can,  why  the  ceremonies  of  the  Old 
Testament  are  "works"  while  the  ceremonies  of  the 
New  are  not  works.  If  the  immersicnis,  under  the 
Old  Testament,  were  works,  no  less  must  be  the  im- 
mersion under  the  New.  Should  it  be  said  that  im- 
mei'sion,  under  the  New,  is  a  grace — ordained  through 
the  ftwoT  of  God,  the  answer  is  :  so  the  ceremonies  of 
the  Old  were  grace  in  the  same  sense.  In  its  place 
and  for  its  purposes  the  Old  Testament  was  a  favor  or 
grace.  Presumption,  then,  is  so  strong  in  favor  of 
New  Testament  ceremonies  being  works,  that  upon 
him  who  denies  that  they  are  works  rests  the  burden 
of  proof. 

(2)  The  meaning  of  the  word  "works"  certainlj^ 
includes  New  Testament  ceremonies.  Webster  defines 
work  :  "To  exert  one's  self  for  a  purpose  ;  to  put  forth 
effort  for  the  attainment  of  an  object;  to  labor;  to 
operate  ;  to  be  engaged  in  the  ])erformance  of  a  task, 
a  duty,  and  the  like  ...  To  influence  by  acting  ;  to 
prevail  upon  .  .  .  Theologically:  moral  duties,  ort 
external  performances,  as  a  c/runnd  o  f  pardon,  justifi- 
cation.''—  Webster's  Unabridged  Die.  (My  italics.) 
Surely,  that  this  is  just  what  Cainpbellitcs  do  to  be 
saved,  even  they  cannot  deny.  But  may  not  the  Ile- 
Itiew  and  the  Greek  differ  from  Webster?  Let  us 
see.    (a)    HDxSlt: — melakah,  means,  "ministry,  ser- 


tOnly  externals  are  works,  as  AVebster,  here,  rightlj'  saj's.  As 
askiug  on  the  part  of  a  beggar,  is  not  working  for  bread,  so  the 
l>ra\  er  or  exercise  of  faith  lor  salvation  is  not  working  for  salva- 
tion.   See  foot  note  to  argument  "S"  under  this  Section. 


358 


THE  BIBLE  AGAINST 


vice,  work,  labor,  business  ,  .  .  work  as  wrought, 
thing  done  or  made." — Ges.'  Lex.  Heh.  (b)  nc*yn 
maaseh  means:  "Work,  labor,  business,  the  labour 
of  temple  service,  mode  of  acting,  conduct,  a  work 
a  deed,  something  done,"  etc., —  Ges.  Lex.  Heh.  (c) 
h])ts—poal — work,  labour,  business,  .  .  .a  work,  a  deed, 
act." — Ges.  Lex.  lleh..  These  three  are  the  words 
generally  used, in  the  Old  Testament,  for  works.  There 
are  three  or  four  others;  but  they  are  used  but  few 
times.  They  do  not  differ,  materially,  from  these 
three.  Maasseh  is  rendered  work,  in  the  following 
quotations  :  "I  have  seen  all  the  works  that  are  done;" 
a  "time  .  .  .  for  every  work  ;"  "in  his  own  works  ;" 
who  hath  not  seen  the  evil  work  ;"  "sentence  against 
an  evil  work  ;"  "God  shall  bringevery  work  into  judg- 
ment;"  "the  work  of  righteousness,-"  "their  works 
are  vanity;"  "I  know  their  works." — Eccl.  3 : 17,22  ; 
4:3;  8:11  ;  12:14;  Isa.  37:19:  41:29:  66:18. 

Poal  is  rendered  work,  in  the  following  quotations  : 
"Accept  the  work  of  his  hands;"  "the  Lord  recom- 
pense tliy  work;"  "He  showeth  them  their  work;" 
"the  wicked  is  snared  in  the  work  of  his  own  hands  ;" 
"whether  his  work  l)e  pure;"  "recompense  her  ac- 
cording to  her  work."— Deut.  33:  11  ;  Job  36:  9;  Psa. 
9  :  16  ;  Jer.  50:  29,  Melakah  is  almost  exclusively 
used  for  material  work.  Thus  we  see  that  the  Hebrew 
words,  for  work,  include  external  anything  which  we 
do.  Baptism  is  an  act,  a  thing  we  do.  In  the  New 
Testament  we  are  concerned  with  but  one  word — e/^^-ov 
— ergon.  It  occurs  176  times  in  the  New  Testament. 
It  is  rendered  "work,"  "works,"  "deed,"  "deeds." 
The  following  Lexicons  thus  define  it:  Liddell  and 
Scott's:  "A  deed  work,  work  of  duty  ....  a  deed, 
action,"  etc.    Greenfield's:  "Anything  done  or  to  be 


li  APT  I S  M  A  L  1 ;  E  (.;  E  X  ER  ATIOX . 


359 


done  ....  deed,  word,  action  ....  duty  enjoin- 
ed." Bagster's:  "Anything  done,  or  to  be  done;  a 
deed,  work,  action  ....  duty  enjoined."  Robin- 
sou's:  "A  work,  deed,  action,  sometliing  done  .  .  .  . 
of  the  wor.ks  of  men  in  reference  to  right  or  wrong,  as 
judged  by  the  moral  hiw,  the  precei)t  of  the  gospel 
...  a  good  deed,  good  works  ....  of  works  of 
law,  i,  e.,  required  by  or  conformible  to  the  Mosaic 
law;  so  of  a  course  required  by  this  law."  Thus, 
Hebrew,  Greek  and  English  lexicography  and  usage, 
leave  no  doubt  that  as  baptism  is  an  act,  action,  deed, 
duty,  it  is  a  work. 

By  the  grammatical  construction  of  the  passages 
which  declare  that  works  cannot  save  us,  that  baptism 
is  one  of  the  works,  is,  if  possible,  made  more  certain. 
"The  article  in  Greek,  as  a  weakened  demonstrative, 
directs  special  attentiou  to  its  substantive,  making  it 
either  a, pardculav  ohjecf,  distinguished  from  others  of 
its  class,  or,  as  a  whole  class  distinguished  from  other 
classes." — Hadlei/s  Greek  Gram.,  p.  216.  Winer: 
"The  article  was  originally  a  demonstrative  pronoun 

 when  employed  as  strictly  an  article  l)efore  a 

noun  it  marks  tlie  object  as  one  definitely  conceived, 
whetlier  in  consequence  of  its  nature,  or  the  context, 
or  some  circle  of  ideas  assumed  or  known."  Of 
course,  the  converse  is  true — i.  e.,  its  omission,  except 
where  the  noun  is  clearly  understood  to  be  emphatic, 
implies  that  the  noun  is  not  definite. — Hadley's  Greek 
Gram.,  p.  217;  Wiper's  iV.  T.  Gram.,  p.  119.  Wi- 
ner's words  are  :  "This  omission,  however,, only  takes 
place  when  it  produces  no  ambiguity,  and  leaves  no 
doubt  in  the  mind  of  the  reader  whether  the  object  is 
to  be  understood  as  definite."  Thus  ipjtov  u)uu'j — 
ex  ergon  nomou — does  not  read  as  translated,  "the 


360 


THE  BIBLE  AGAINST 


works  of  the  law,"  but  it  reads,  works  of  law.  That 
is,  no  works  of  any  kind  of  law.  The  Revised  Ver- 
sion, in  its  marginal  rendering,  of  Rom.  2  :  20  ;  Gal. 
2:  IG,  rightly  rcndei's  the  phrase,  "works  of  law." 
So  does  the  Bible  Union  Version  render  it — "works  of 
law."  Tholuck,  on  the  phrase  :  "The  whole  amount 
of  the  duties  obligatory  upon  the  Jews,  whether  they 
relate  to  external  rites  or  moral  actions  properly  so 
called." — On  Rom.  3:  20;  so  Bengel.  That  the 
Apostle  had  especial  allusion  to  Old  Testament  laws 
and  works  is  true  enough.  But  that  was  because  he 
was  speaking  to  Jews.  They  would  be  the  last  ones 
to  suppose  that  while  a  law  and  a  work  could  not  save, 
under  the  Old,  another  law  and  another  work,  on  the 
same  principle,  from  the  same  "flesh,"  could  save  un- 
der the  Neio  !  Too  great  was  their  confidence  in  the 
old  laws,  and  their  works,  to  drop  them  for  refuge  in 
another  law  and  another  work  scheme.  To  lot  go  the 
Old  was  to  cling  to  Christ  only.  But  Paul  by  saying, 
"works  of  law,"  used  a  phrase,  which  by  the  meaning 
of  "works"  and  "law" — "law  of  baptism" — cannot 
exclude  baptism  and  the  supper.  Had  the  Apostle 
not  meant  to  cut  off  baptism — and  the  supper,  too — 
as  saving,  how  naturally  he  would  have  said:  "By 
the  works  of  the  Old  Testament  law  shall  no  flesh  be 
saved  ;  but  by  the  works  of  the  New  Testament  law  is 
salvation."  This  Paul  did  not  say  ;  this  Campbellites 
do  say.  All  law,  being  but  a  sinking  ship  for  the  sin- 
ner, the  Campbellite  calls  him  from  the  sinking  ship  of 
the  Old,  to  be  drowned  in  the  sinking  ship  of  the  New. 
Bishop  Middloton  :  "It  is  his  purpose  to  show,  that 
no  man  whatever  can  be  justified  by  the  works  either 
of  the  Jewish  law,  or  of  any  other;  Traoa  aap^ ,( all 
flesh),  like  6  xo^r/ioc  (the  world),  in  the  preceding 


BAPTISMAL  REGENERATION. 


361 


verse,  cannot  but  be  understood  universally."  So 
Bloomjield,  Stuart,  The  Bible  Commentary/,  Barnes, 
et.  al.  See  Gal.  3:  21.  "We  have  seen  that  baptism 
is  a  work.    The  matter  stands  thus  : 

"Bv  woi-ks  of  law  shall  no  flesh  be  justified  in  His 
'  sight;" 

Baptism  is — undeniably — a  work  of  law  ; 
Therefore,  by  baptism  "shall  no  flesh  be" — literally — 
"justified  in  His  sight." 
(3.)  An  unconverted  man  can  do  nothing  pleasing 
to  God.  The  reader  will  please,  as  the  basis  of  this 
argument,  refer  to  Chapter  11,  Chapter  17,  Section  2  ; 
also.  Chapter  19  of  this  book.  Canipbellites,  as  we 
have  seen,  in  the  previous  Chapter,  baptize  children  of 
the  devil  to  make  of  tlieni  children  of  God  ;  in  water 
is  their  pardon,  regeneration,  etc.  But  man  being  an 
enemy  of  God,  not  able  to  be  "subject  to  the  law  of 
God,"— see  Rom.  8:  5-8;  1  Cor.  2:  14— the  things 
of  the  Spirit  being  "foolishness  unto  him,"  he  cer- 
tainly can  be  saved  no  more  by  any  work  of  the  New 
Testanienf,  than  he  could  have  been  saved  by  anv  work 
of  the  Old. 

An  enemy  to  God  can  do  no  act  acceptable  to  Him  ; 
An  unregenerate  man  is  an  enemy  to  God  ; 
Therefore,  an  unregenerate  man  can  do  no  act  accepta- 
ble to  God. 

By  no  work  of  his  own  doing  can  an  enemy — an  un- 
pardoned sinner — be  acceptable  to  God  ; 

Campbellite  baptism  is  the  baptism  or  work  of  an  en- 
emy or  unpardoned  sinner ; 

Therefore,  Campbellite  baptism  cannot  be  acceptable 
to  God. 

No  act  which  "is  not  subject  to  the  law  of  God" 
can  be  acceptable  to  God; 


362 


THE  BIBLE  AGAINST 


No  unregenerate  man  or  sinner  can  be  subject  to  the 
law  of  God ; 

Therefore,  the  baptism  of  an  unregenerate  man  or  sin- 
ner is  not  subject  to  the  hiw  of  God. 
"For  that  which,  in  the  domain  of  morals  or  in  the 
testimony  of  the  willing  personality,  is  not  from  the 
ground  of  the  heart  and  with  the  whole  sold  is  not 
good." — Harless'  Christian  EUiics,  j)-  81-  (^1^7 
italics. ) 

Any  act,  not  done,  in  subjection  to  the  law  of  God,is 
sin ; 

The  baptism  of  an  unregenerate  man  or  sinner  is  not 

"subject  to  the  law  of  God"  ; 
Therefore,  Campbellitc  baptism — the  baptism  of  an 

unregenerate  man  or  sinner — is  sin. 
Godet,  on  Kom.  3:20:    "Works  wrought  in  this 
state,  notwithstanding  their  external  conformity  to  the 
letter  of  the  law,  are  not  therefore  its  real  fulfill- 
ment." 

If  bajitism  can  save  a  child  of  Satan,  it  should  save 

the  father — Satan  ; 
According  to  Canjpbellites  baptism  does  save  children 

of  Satan  ; 

[The  reader  will,  here,  ]ilease  turn  to  the  previous 
chapter  of  this  book,  especially  to  point  "18,"  where 
he  will  see  that  Campbellitc  faith  is  rightly  represented 
here.] 

Therefore,  baptism  should  save  Satan  himself ! 
Saved  by  "works"  should,  therefore,  logically,  save 
Satan  !  !  ! 

Objection. 

"Baptism  is  an  act  of  faith."  {a.)  I  repl}' :  If  it 
is  an  act  of  faith,  it  is  an  act,  not  of  a  Campbellite 
subject,  but  of  a  "new  creature."  Says  John  :  "Who- 


BAPTISMAL  KEGEXEKATIOX. 


363 


soever  believeth  tliat  Jesus  is  the  Clirist  ift" — not  Avill 
be,  as  the  result  of  behef,  which  Campbellites  have  it 
—  "begotten  of  God." — 1  John  5:1.  (b)  Though  an 
act  of  faith,  it  is  nevei-theless  a  work.  Every  true 
Christian  act  is  an  act  of  faith;  yet  the  Christian  is 
not  saved  by  works  but  by  faith.  "By  faith  into  this 
o-race  wherein  we  stand  :"  "the  righteous  shall  live  l)y 
faith."— Rom.  5:2;  1:17. 

As  (c)  argument  against  works  saving  I  ask  any 
Canipbellite  to  tell  the  world  /low  it  is,  (hat  icorAs  loill 
not  save  the  C/iristian,  and  yet  can  save  the  lost  sin- 
ner? Any  one  but  a  Canipbellite  would  think  the 
Christian  the  less  ditficult  to  save :  that,  therefore, 
"works,"  if  saving  either  the  Christian  or  the  lost 
sinner,  would  save  the  Christian! 

Before  leaving  this  place,  to  clear  the  subject  still 
clearer: — A  sinner  is  saved  by  grace  only,  by  works 
only,  or  by  a  mixture  of  the  two  :  if  by  grace  onl}', 
not,  in  the  least,  by  works  ;  if  by  works  only,  not,  in 
the  least,  by  grace  ;  if  l)y  grace  antZ  works,  l)y  neither 
grace  alone  nor  works  alone.  But  the  Scriptures  de- 
clare :  "By  grace  have  ye  been  saved  through  faith; 
and  that  not  of  yourselves  :  it  is  the  gift  of  God :  not 
of  works,  that  no  man  should  glory." — Eph.  2  :8. 

32.  That  baptism  does  not  save,  is  evident  from  the 
Scriptures  requiring  that  the  candidate  shall  be  in  the 
Si)irit,  in  Christ,  begotten  of  God,  before  baptism. 

( 1 . )  The  candidate  cannot  confess  Christ  before  he 
is  in  the  Spirit,  and  begotten  of  God.  Of  the  unro- 
generate  man:  "The  natural  man  receiveth  not  the 
things  of  the  Spirit  of  God:  for  they  are  foolishness 
unto  him." — 1  Cor.  2:14.  See  Chapter  XI,  of  this 
liook,  'on  Depravity.  Surcl}',  no  one,  to  whom  Christ 
is  foolishness,  can,  Scripturally,  profess  Him.  Paul 


364 


THE  BIBLE  AGATNST 


is  very  clear  on  this  :  "No  man  can  say  that  Jesus  is 
Lord,  but  in  the  Holy  Spirit."  Ev  nueofiuvc  dyUo — en 
jmeumati  hagio  is  here  rightly  rendered,  in  the  Re- 
vised Version,  "in  the  Holy  Spirit."  Campbellites, 
who  believe  so  much  in  en,  should  accept  this  render- 
ing. 1  Cor.  12:3.  But  what  does  "in  the  Spirit" 
mean?  A  few  quotations  will  answer:  "My  con- 
science bearing  witness  with  me  in  the  Holy  Ghost ;" 
"peace  and  joy  in  the  Holy  Ghost." — Rom.  9:1;  14  : 
17.  Jesus  said  to  Peter:  "Blessed  art  thou,  Simon 
Bar-Jonah  :  for  flesh  and  blood  hath  not  revealed  it 
unto  thee,  but  my  Father  who  is  in  heaven." — Matt. 
16  :17.  Many  others  had  the  opportunities  that  Peter 
had;  yet  they  knew  not  that  He  was  "the  Son  of 
God."  Stier :  "Flesh  and  blood — this  includes  in 
Christ's  thoughts  the  two  things  together,  namely,  the 
natural  man  Simon  as  the  son  of  his  father,  and  at  the 
same  time  pointing  1)ack  to  v.  13,  men." — Words  of 
Jesus,  Vol.  2,  i^.  316.  Bengel :  "The  Heavenly 
Father  had  revealed  it  to  Peter  ....  and  inscribed 
it  on  his  heart." — in  I.  Adam  Clarke  :  "The  darkness 
must  be  removed  from  the  heart  by  the  Holy  Spirit 
before  a  man  can  become  wise  unto  salvation." — in  I. 
Scott :  "He  was  blessed  l)ecause  he  was  regenerate. "-- 
in  I.  Matt.  Henry  :  "Saving  faith  is  the  gift  of  God, 
wrought  by  Him." — in  I.  8ee  Anderson  on  Regener- 
(ifi()ii,pp.  142-144.  John  is  an  infallible  commen- 
tary on  this,  when  he  says  :  "Whosoever  believeththat 
Jesus  is  the  Christ  is  begotten  of  God." — 1  John  5  :1. 
In  v.  4,  John  says  :  "Whatsoever  is  begotten  of  God 
overcometh  the  world."  The  latter  part  of  v.  4  says, 
"Whatsoever"  is  our  faith."  Pan — -au — nomina- 
tive, accusative,  neuter  can  refer  to  only  faith.  In 
verse  1,  in  which  person  is  spoken  of,  we  have  na^ — 


BAPTISMAL  REGENERATION. 


pas — masculine.  Verse  4,  uses  pan  to  denote  the 
quality  of  nature — faith — inherited  from  the  Spirit, 
by  AVhoni  we  are  begotten.  This  reference  of  the 
neuter,  to  faith,  corresponds  with  faith  as  proof  of  re- 
generation in  V.  1.  See  C'hajjter  XVII,  Section  3,  of 
this  book,  on  the  nature  of  faith.  Thus  "in  the  Spirit" 
means  one  who  has  been  begotten  of  God,  by  which 
we  believe  in  Christ,  and  can  say,  "Thou  art  the 
Christ,  the  Son  of  the  living  God."  To  the  carnal 
mind,  "the  natural  man,"  this  is  "foolishness;"  com- 
pare Rom.  8  :5-8;  1  Cor.  2  :14 — but  he  that  "is  in  the 
Hoi}' Ghost"  "is  begotten  of  God,"  "l)elieveth  that 
Jesus  is  the  Christ" — compare  1  Cor.  12:3  and  1  John 
5:1 — and  can,  therefore,  confess  him.  Hence,  Jesus 
says  :  "Every  one  therefore  who  shall  confess  iri  me" 
— marginal  rendering  of  the  Kevised  Version — "be- 
fore men  in  him  will  I  also  confes<s  before  iny  Father 
who  is  in  heaven."— ^Nlatt.  10  :32  ;  Luke  12:8.  That 
the  marginal  rendering  is  the  only  right  rendering  is 
certain  from  the  original  being  reV  i/jLol — en  emoi  and 
eV  a'jrio — en  onto.  Jesus  .says  :  "I  in  them  and  thou 
in  me,  that  they  may  be  perfected  into  one." — John 
17:23.  Notice  how  guardedly  Jesus  sjDeaks,  in  the 
next  verse  :  "AYhosoever  shall  deny  me" — //£ — accusa- 
tive "him" — d'jTov — accusative — "will  I  deny."  That 
we  must  be  in  the  Spirit,  in  Christ,  to  profess  him  in 
baptism,  the  Scriptures  make  certain.  "For  in  one 
Spirit  were  we  all  baptized  into  one  body." — iCor.  12  : 
13.  Ev  kvc  d)yVjfiaTc — en  heni  pneumati — as  rendered  by 
the  Revised  Version  "in  one  Spirit,"  is  the  only  true 
rendering  of  this  passage.  By  grace  brought  into  the 
Spirit ;  baptism  symbolically  expressed  this  as  it  bap- 
tized them  into  the  external  part  of  the  church- -the 
outward  organization.    AsNeander  says:  He  "speaks 


366 


THE  iUBLE  AGAINST 


of  baptism  on  the  sup|)().sition  that  it  corresponded  to 
....  the  divine  fads  which  it  symbolized." — 
Planting  and  Traininri  the  Christian  Church  p.  452 ; 
Baumgartens  Hist.  Apost.  Ch.,Vol.  1  p.  13,  68.  iSo 
Olshiiuscn,  MacKnight,  The  Bible  Commentary,  ren- 
der and  interpret  it,  "in  one  Spirit."  As  true  faith  is 
begotten  of  God,  is  proof  that  we  are  begotten  of 
God,  are  in  the  Spirit,  and  are  in  Christ,  Philip — in 
that  sense — demanded,  in  order  to  the  Eunuch's  bap- 
tism, that  ho  should  give  the  evidence  of  faith,  as 
proof  that  ho  was  then,  already,  in  Christ — already 
saved — what  Bapt  ists  call  "an  experience."  Hence  he 
said  :  "If  thou  belicvest  with  all  thine  heartthou  may- 
est." — Acts  8:37. t  How  different  all  of  this  from 
Campbellism  !  Philip  recpiired  belief,  or  "an  experi- 
ence," as  the  proof  that  he  was,  then,  already  begotten 
of  God,  already  in  Christ — saved  ;  Campbellism  re- 
quires what  Campbellites  cyv// belief,  in  order  that  they 
may  be  baptized,  literally,  into  the  Spirit,  into  Christ, 
that  they  may  be  literally  saved!  Philip  and  all  the 
ministers  of  the  New  Testament  never  thought  of  any 
one  confessing  Christ  before  being  in  the  Spirit,  in 
Christ — saved;  Campbellism  demands  this  confession 
in  order  to  get  into  the  Spirit,  into  Christ — to  be 
saved.  They  baptized  because  their  candidates  were 
in  the  Spirit,  in  Christ — saved  ;  Campbellites  baptize 
because  their  candidates  are  not  in  the  Spirit,  not  in 
Christ — not  saved  !  ! ! 

Section  IV.  SymljolicaVy  baptized  into  Christ, 
symbol-ically  washed,  symbolically  saved — The  symbol- 
ism and  the  design  of  baptism. 

t  Of  course,  I  know  tlie  woij^ht  of  authority  is  against  v.  37. 
But  though  it  may  not  he  genuine,  as  it  crept  into  the  text  very 
early,  it  is  of  great  weight  as  to  tlie  iiractioe  of  the  early  church 
baptizing  only  those  who  were  in  Christ. 


BAPTISMAL  REGKNEIIATION. 


367 


1.  Baptism  a  symbol,  a  figure.  A  sj'mbol  is  "an  em- 
blem or  representation  of  anything." — Webster.  So 
is  a  figure.  Though  the  two  words  have  slightly  differ- 
ent meanings,  in  some  connections,  I  here  use  them  in 
the  same  sense.  That  we  are  not  literally  and  physi- 
cally baptized  into  Jesus  Christ  is  certain.  (1)  Be- 
cause no  one  can  be  literally  and  physically  buried 
with  Christ.  (2)  Because  no  one  can  literally  and 
physically  arise  with  Christ.  Only  by  having  been 
physically  and  literally  buried  in  the  grave  and  physi- 
cally and  literally  raised  with  Him,  can  any  one  have 
been  physically  and  literally  buried  and  raised,  with 
Him,  Then,  the  burial  and  the  rising  would  not  have 
been  in  or  by  water  baptism.  Rom.  6  :3-5.  (3)  To 
have  been  physically  and  literally  baptized  into  Christ 
would  leave  us  denationalized  and  unsexcd.  "There 
can  be  neither  Jew  nor  Greek,  there  can  be  neither 
bond  nor  free,  there  can  be  no  male  and  female: 
for  ye  are  all  one  man  in  Christ  Jesus." — Gal.  3  :  28. 
The  reason  in  v.  27  : — "  For  as  many  of  3'ou  as  wei'e 
baptized  into  Christ  did  put  on  Christ."  (4)  Camp- 
bellites  concede  that  baptism  is  symbolical.  Alluding 
to  Acts  22  :  16,  Alexander  Campbell  says  :  "To  Avash 
away  sins  is  a  figurative  expression.  Like  other  met- 
aphysical expressions,  it  puts  the  resemblance  in  place 
of  the  proper  Avord." — Chrisfian  System,  p.  214. 
Moses  E.  Lard,  speaking  of  the  same  passage  :  "That 
the  expression  is  metaphorical  is  granted.  Sins  are 
not  washed  away,  they  are  remitted." — What  Bap- 
tism is  For,  Number  5,  p.  2.  Let  it,  then,  be  put 
into  capitals,  that  the  ablest  Campbellites  admit 

THAT  baptism  IS  SYMBOLICAL. 

2.  Baptism  is  only  a  symbol  or  figure.  Of  course, 
I  include  act  and  duty  in  symbol  and  figure.  (Ij 


368 


THE  BIBLE  AGAINST 


That  it  is  only  a  sj'nilwl  or  figure  every  evidence  that 
it  is  a  symbol  or  figure  equally  proves.  Look  over  the 
above  proofs  of  its  syml-olic  nature,  and  decide  if  the 
fact  that  we  cannot  be  [)hysically  and  literally  baptized 
into  Christ,  means  anythhig  else  than  that  we  can  be 
baptized  into  Christ  only  symbolicall}^?  If  we  cannot 
literally  wash  away  sins,  and  yet  do  wash  them  away, 
is  it  not,  certainly,  only  a  symbolical  washing  away? 

(2)  Who  will  claim  that  while  "the  blood  of  bulls 
and  goats  and  tlie  ashes  of  an  heifer  sprinkling  the 
unclean"  could  only  be  a  figure  of  cleansing  the  soul, 
that  it,  in  part,  did  cleanse  the  soul?    (Heb.  9:13.) 

(3)  Who  will  claim  that  while  "the  law"  was  a 
"shadow  of  the  good  things  to  come,"  it  was,  in  part, 
the  reality  of  those  things?  (Hel>.  10:1)  (4)  Who 
will  claim  that  the  figures,  in  the  Book  of  Revelation, 
are,  in  part,  the  things  themselves?  (5)  Can  the 
shadow  of  a  great  rock,  a  groat  building,  be  any  part 
of  the  rock,  the  building?  (6)  Can  any  symbol  or 
figure  be  any  part  of  the  thing  symbolized  or  re- 
quired? A  symbol  is,  in  the  language  of  Webster, 
"the  sign  or  representation  of  something."  In  Web- 
ster's language,  a  figure,  "the  representation  of  any 
form,"  etc.  "Figurative,  representing  by  a  figure, 
or  by  resemblance;  typical;  representative." 

The  very  fact,  then,  that  baptism  is  symbolical  is 
conclusive  that  it  cannot,  literally,  wash  away,  remit, 
pardon,  regenerate , baptize  into  Christ — that  it  cannot, 
literally  save.  If  it  cannot  literally  save,  it  can  only 
figuratively  save. 

All  symbols  as  figures  but  represent; 
Baptism  is  a  symbol; 
Therefore,  baptism  only  represents. 

The  design  of  all  figures  is  but  to  represent ; 


BAPTISMAL  EEGEXERATIOX. 


369 


Baptism  is  a  figure — even  by  Carap])ellite  concession; 
Therefoi'o,  the  design  of  bai)tism  is  to  only  represent. 

3.  Ad  lanyxiafje  speaks  of  tJte  figure  as  though  it 
2cere  literal — real.  Tiie  seven  kine  of  Gen.  41;  the 
priests,  the  sacrifices  of  the  Old  Testament,  are  all 
spoken  of  as  real.  Ezekiel's  valley  of  dry  bones  is 
spoken  of  as  literal — real. — Ezek.  37.  Daniel's  and 
John's  visions  are  all  spoken  of  as  though  literal,  real, 
beasts,  candlesticks,  etc.  The  parables  all  read  as 
though  they  were  to  be  understood  as  literal — real. 
The  Lord's  Supper,  symbolizing  the  body  and  blood 
of  Christ,  is  called  "my  body,"  "my  blood." — Matt. 
2(5:27,  28.  The  Gentiles  are  presented  to  Peter  as 
literal — real  "four-footed  beasts  and  creeping  things 
of  the  earth,  and  fowls  of  heaven." — Acts  10:  9-16. 
The  ruan,  cleansed  fiom  leprosy,  was  commanded  :  "Go 
thy  way,  show  thyself  to  the  priest,  and  offer  for  thy 
cleansing  those  things  which  Moses  commanded,  for  a 
testimony  unto  them." — ^Mark  1:  44.  See  Lev.  14: 
1-7,  where  the  one,  already  clean,  is  represented  as 
unclean,  and  as  washing  to  be  cleansed,  etc.  Prof. 
J.  E.  Farnam  :  "The  idiom  of  the  Hebraic-Greek, 
the  language  spoken  by  Christ  and  His  Apostles,  of 
which  these  passages  (viz.  Mark  1:4;  Acts  2 :  38 ; 
Acts  22  :  K)),  are  literal  translations,  consist  in  apply- 
ing to  a  declaratory  rite,  a  term  which  properly  des- 
ignates that  of  which  the  rite  is  merely  declaratory 
or  symbolical. —  Design  of  Bajjtistn,  hy  Kirtly,  p. 
196. 

4.  Camphellism  is  the  Romanism  liferalizing,  and 
making  a  sacrament  of  baptism.  The  Eoman  Catholic 
shuts  his  eyes  to  the  nature  of  symbolic  language,  to 
the  symbolic  nature  of  the  Supper,  to  faith  only  as 
that  through  which  the  penitent  feeds  on  Christ,  and 


370 


THE  BIBLE  AGAINST 


declai'es  that  "this  is  my  l)ody,"  "this  is  my  hlood" 
"means  what  it  says" — is  to  be  taken  literally — as 
real  :  that,  therefore,  we  cannot  partake  of  Christ 
except  in  the  Supper!  Ditto  :  The  Campl)ellite  seizes 
those  symbolical  i)asssages  on  baptism;  shuts  his  eyes 
to  the  nature  of  symbohcal  language  and  to  faith  only 
as  partaking  of  Christ ;  and  declares  that  we  arc,  lit- 
erally, baptized  into  Christ,  literally — really  saved  by 
baptism;  that,  before  ba2)tism,  no  one  can  be  saved. 
Both  errors  feed  upon  the  blunder  of  confounding  the 
symbolic  ^vith  the  real.  The  Roman  Catholic  is  trans- 
substantiation  of  Chi  ist  into  the  Supper  and  into  bap- 
tism ;  the  Canipbellite  is  transubstaiitiation  of  Christ 
into  the  water.  That  is,  the  su))stance  of  Christ, — of 
the  blessings  of  salvation,  they  both  profess  to  find  in 
the  water — in  the  language  of  Alexauder  Camjibell, 
"Christian  immersion  is  the  gospel  in  the  water." — 
Christian  Baptist ^  i> ,  411 .  Or,  in  the  language  of 
the  Roman  Catholics  :  "Not  only  remission  of  original 
sin  in  baptism,  but  also  all  which  proi)erly  has  the 
nature  of  sin,  is  cut  off." — Council  of  Trent,  on]). 
58,  of  '•'■The  Mould  of  Doctrine,'''  hij  J.  B.  Tliomas, 
D.  I). 

5.  The  Roman  Catholic  the  consistent  party.  The 
iloman  Catholic  shuts  his  eyes  to  common  sense,  to 
the  evidence  of  the  senses,  to  the  nature  of  symbolic 
language,  to  the  nature  of  grace  and  to  the  whole 
Bible  and  swallows  down  sj^nbolical  language  as  lit- 
eral— real.  In  this  he  is  consistent.  For  if  the  S}  in- 
bolic  is  the  real,  as  to  the  baptism,  it  is  as  to  the  Sup- 
per. With  the  Ronian  Catholic,  the  Campbellite 
swallows  the  symbolic  as  the  real  until  he  gets  out  of 
the  water,  when  he  strangely  drojjs  his  mother's  teach- 
ing and  consistency,  and  takes  up  the  Baptist — that  the 


BAPTISMAL  EEGENERATION. 


371 


Supper  is  only  figurative!  "  Zwingle,  alone,  of  the 
three  great  leaders  of  the  Reformation,  consistently 
and  at  every  jioint  repudiated  the  saving  efficacy  of 
rites  themselves.  'If  the  sacraments  were  the  things 
signified,'  he  argued,  'then  they  could  not  be  signs. 
For  the  sign  and  the  thing  signified  c  annot  be  the 
same.'"  The  Mould  of  JJoctriiic,  p.  Go.  Hodges' 
System  Tln  ol.  vol.  3,  p.  498.  This  point  of  Cami)- 
bellism,  having  come  through  Calvin  through  the  Pres- 
byterians, naturally,  presents  this  ine(^u:^istency . 

6.  The  i)o\vcr  and  the  use  of  the  symbols.  The 
(niest,  in  the  statonian  of  Plato,  remarks:  "It  is 
difficult  to  fully  exhibit  greater  things  a\  ithout  the  use 
of  patterns."  Lord  Bacon :  "As  hieroglyphics  come 
before  letters,  so  ])arable3  come  before  arguments. 
And,  even  now,  if  any  one  wishes  to  let  in  new  light  on 
any  subject  into  nien's  minds  ...  he  uuist  go  the 
same  way  and  call  in  the  aid  of  similitudes."  ''Men 
are  guided  by  tvpe  and  not  by  argiuuent." — JSfevnian. 
"Every  idea  vividly  before  us  soon  appears  to  be  true, 
unles:,  we  keep  up  our  perceptions  of  the  arguments 
which  prove  it  untrue,  and  voluntarily  coerce  our 
minds  to  remember  its  falsehood." — Bagehot,  in  The 
Mould  of  Doctrine,  ]).  30.    Thus,  says  Milton: 

.    .    .    "Tlie  earth 
Is  but  the  shadow  of  Heaven  and  thin.us  therein 
Eacli  to  each  other  like,  uun-e  tlian  on  earth  is  thought." — Old 
TesCamenC  Ethics,  by  the  awhor  of  this  hook,  p.  J 15 

The  muskets  rattle,  the  cannons  roar,  the  colors  are 
cut  down,  the  frieiuls  of  lil)erty  begin  to  waver  and 
break  ranks — ^but — h)ok  yonder!  What  docs  it  mean? 
They  rally;  the  enemy  are  in  retreat, — pell-mell  ! 

You  exclaim  what  made  such  a  change?  1  i-epl^-, 
nothing  but  the  colors  restored,  by  a  brave  boy,  to 
their  place.    Nothing  but  the  colors!    You  exclaim, 


372 


THE  BIBLE  AGAINST 


why!  those  colors  symbolize  all  that  was  dear  and 
precious  in  the  cause.  They  were  the  whole  cause  of 
liberty,  restored,  to  the  head  of  the  army. 

7.  The  power  and  the  use  of  baptism.  The  room 
that  I  can  give  this  is  so  limited  that  I  can  do  httle 
more  than  indicate  the  points. 

(1)  1  begin  with  a  scripture  upon  which  Campbell- 
ites  especially  rely,  viz.  :  Rom.  (i  :17.  Taking  the  ren- 
dering, as  in  the  Common  Version, — "form  of  doc- 
trine"— the  Campbellites  argue  that  this  mould  was 
baptism  and  that  baptism,  therefore,  saved.  The  Re- 
vised Version  :  "Ye  became  obedient  from  the  heart  to 
that  form  of  teaching  whereunto  ye  were  delivered." 
Bishop  Wordsworth  renders  it:  "You  readily  obeyed 
the  mould  of  Christian  faith  and  practice  into  which 
at  your  bajJiism,  you  were  cast,  as  it  were,  like  soft, 
ductile,  and  fluent  metal  in  order  to  be  cast  and  take 
its  form." — in  I.  He  explains  that  "the  metaphor  nat- 
urally suggests  itself  to  the  Apostle,  in  Corinth,  where 
he  was  Avriting — a  city  famous  for  its  castings  in 
bronze."  Adam  Clarke  makes  the  same  comment  and 
translation — except  he  does  not  mention  baptism — and 
adds:  "They  were  melted  down  under  the  preaching 
of  the  word,  and  were  then  capable  of  receiving  the 
stamp  of  its  purity." — in  I.  Tholuck  :  "The  Apostle 
declares  that  Christians  have  become  so  from  the  heart 
and  accordingly  have  aciknowledged  their  sin  from  the 
heart,  and  from  the  heart  sought  forgiveness,  and 
hence  have  decidedly  surrendered  themselves  in  some 
sort  as  servants  to  holiness  .  .  .  The  passive  form  of 
the  verb — delivered — would  here  evince  that  it  is  by 
the  operation  of  the  Spirit  of  God  that  a  man  is 
brought  to  surrender  himself  to  the  gospel." — inl. 
The  word,  rendered  delivered,  is  na/jsoodr^rs.  /So  Chrys- 


BAPTISMAL  REOKNEUATION, 


373 


ostoia,  Theoy)hylact,  Sluaii,  Hi nt/rj.  Muff.  Henry,  Mic- 
knujht,  Beza,  Bloovifulil ,  JJc  ilV/A  ,  Meyer,  Winer, 
Jloffmoji,  Godef,  Doddridye ,  etc.  'riicsc  Coiniiicnta- 
tors  ai-e  not  w  holly  agreed  upon  this  passage,  as  to  ev- 
eiy  particidar.  But  they  are  agreed  that  it  is  a  pass- 
ive work — that  the  Romans,  instead  of  the  doctrine, 
were  delivci'ed,  and  that  the  mould  or  ty[)G  of  doctrine 
or  grace  changed  them  into  Christ's  image.  Cony- 
beare  and  Ilowson  render  it:  "The  mould  of  teach- 
ing into  which  ye  were  transmitted."  These  ren- 
derings sul)stantially  agree.  In  a  note,  Conybeare 
and  Howson  remark  :  "St.  Paul's  view  of  the  Christ- 
ian life,  throughout  the  sixth,  seventh,  and  eighth 
chapters  is  that  it  consists  of  a  death  and  a  res- 
urrection; the  new  made  Christian  dies  to  sin,  to  the 
world, to  the  tlcsh  and  to  the  law;  this  di'ath  he  under- 
goes at  first  entrance  into  communion  with  Christ,  and 
it  is  both  typi'liid  (ind  realized  f  ivlten  lie  is  buried  be- 
nentli  the  ba pfis/jud  wcffers.  Pnit  no  sooner  is  lie  thus 
dead  with  CMirist  than  he  rises  with  llini;  h(;  is  nuide 
partaker  of  Christ's  resurrection;  he  is  united  to 
Christ's  body;  he  lives  in  Christ  and  to  Christ;  he  is 
no  longer  in  the  tlesh,  but  in  the  spirit." 

A  mould  sliapes  or  forms  anything,  (irace  moulds  all 
who  are  cast  into  it  into  the  image  or  tV)rin  of  Christ's 
death,  burial,  resurrection  and  life.  l>a])tism,  bv 
burial  and  resurrection,  is  the  tigure  of  the  grace- 
mould.  In  Rom.  ():1-17,  the  Apostle  by  baptism,  as 
the  symbolical  moulding  into  the  mould  of  Christ's 
death,  burial,  resurrection,  exhorts  to  the  new  life. 

t  Presume,  that  by  "icali/tMl,"  tliey  nic;m,  brought  anew  to 
the  soul.  Tliis,  every  ordiiiaiice,  scruioii,  etc.,  does  for  tlie 
Christian.  The  jiassage  of  ,Scrii)tvu-e  deulares  that  this  is  all 
figvraUcely  done  iu  baptism  —  whatever  these  Commentators 
mean. 


374 


THE  BIBLE  AGAINST 


Using  symbolical  language,  he  speaks  as  though  bap- 
tism had  really  wrought  the  great  change — just  as  all 
symbolic  language  is  the  language  of  the  literal — the 
real.  A  real  mould  is  formative  and  historical.  Form- 
ative, in  that  it  moulds  into  its  own  shape  that  which  is 
cast  into  it;  historical,  in  that  it  preserves,  hands  down 
to  the  future,  what  was  cast  into  it.  Thus,  a  bronze 
statue  is  the  form  and  the  history  of  the  form,  the 
features,  etc.,  of  Napoleon.  The  Christian,  having 
been  moulded  into  Christ,  is  his  image,  statue — repre- 
senting and  handing  him  down  to  men.  A  symbolic 
mould  is  formative,  and  historical.  Like  the  statue  of 
Napoleon  it  presents  the  features  of  Christ's  work — 
His  burial,  resurrection.  As  the  statue  of  Napoleon 
is  the  history  of  the  ph^'sical  features  of  Napoleon, 
baptism  is  the  history  of  the  features  of  Christ's 
work — burial  —  death — resurrection.  Baptism  is 
Christ's  death  and  resurrection  in  symbol.  Baptism, 
as  the  statue  of  Napoleon  preaches  Napoleon,  preaches 
Christ.    Christ's  death  and  Ilis  resurrection, — these 

are  the  Gospel.    "For  I  delivered  unto  you  

how  that  Christ  died  for  our  sins  ....  and  that  he 
was  buried  ;  and  that  he  hath  been  raised  on  the  third 
day." — iCor.  10:3,  4.  Every  baptism  declares  He 
died  for  our  sins,  was  hiu  icdand  arose  for  our  justifi- 
cation. Baptism  is  the  standing  monument  of  Chris- 
tianity. kStrauss  says:  "This  is  the  centre  of  the 
centre — the  real  heart  of  Cliristianity  :"  "with  it  the 
truth  of  C'hristianity  stands  or  falls."  Spinoza:  "If 
I  could  believe  the  resurrection  I  would  become  a 
Christian  at  once."  Ewald  :  "It  is  the  culmination  of 
all  the  miraculous  events  which  are  conceivable  from 
the  beginning  of  its  history  to  its  close."  Christlieb  : 
"The  resurrection  is  the  proof  of  all  other  dogmas. 


BAPTISMAL  REGEXEEATIOX. 


375 


the  foundation  of  our  Christian  lifo  and  hope,  the  soul 
of  the  entire  ApostoUc  preaching,  the  corner-stone  on 
which  the  Church  is  built." — Modern  Doubt,  p.  455. 
AVescott :  ""We  inu^-t  place  it  in  the  very  front  of  our 
confession,  with  all  that  it  includes,  or  we  must  he  pre- 
pared to  lay  aside  the  Christian  name." — Gospel  of 
the  Resurrection,  p.  7.  "To  preach  the  fact  of  the 
resurrection  was  the  first  function  of  the  evangelists; 
is  the  great  office  of  the  Cliurch;  to  learn  the  meaning 
of  the  resurrection  is  the  task,  not  of  one  age  only,  but 
of  all."  Fairbairn  says  this  resurrection  "created  the 
Church."  "It  is  the  resiune  of  historical  yet  super- 
natural Christianity." — In  The  Mould  of  Doctrine, 
pp.  45,46.  On  Rom.  6:45,  Dr.  Schaff :  "All 
commentators  of  note  (except  Stuart  and  Hodge)  ex- 
pressly admit  or  take  it  for  granted  that  in  this  verse 

 the  ancient  prevailing  mode  of  baptism  by 

immersion,  is  implied,  as  giving  force  to  the  idea  of 
going  down  of  the  old  and  rising  up  of  the  new." — 
Lunge's  Com.  on  Eomans,  JVote,  p.  202.  Conybeare 
and  Howson  :  "This  passage  cannot  be  understood  un- 
less it  be  borne  in  mind  that  the  primitive  mode  was 
by  immersion."  As  unmistakabl}-  as  the  print  of  the 
the  nails  in  His  hands  proclaims  the  resurrection ;  as 
unmistakably  as  the  Passover  proclaimed  the  deliver- 
ance of  Israel;  as  unmistakably  as  the  Fourth  of  July 
proclaims  the  declaration  of  independence;  as  unmis- 
takably as  the  Supper  proclaims  our  eating,  repeatedly, 
of  the  body  and  the  blood  of  Christ,  so  unmistakably 
does  baptism  proclaim  tlie  death  and  the  resurrection 
of  Christ.  To  silence  the  doul)ter  in  Corinth,  on  the 
resurrection,  Paul  exclaimed,  in  amazement:  "Else 
what  shall  they  do  who  are  immersed  because  of  the 
dead?    If  the  dead  are  not  raised  at  all  why  then  are 


376 


THE  BIBLE  AGAINST 


they  immersed  because  of  them?" — [my  rendering] — 
1  Cor.  15:29.  In  the  language  of  Adam  Clarke: 
"The  sum  of  the  Apostle  s  meaning  appears  to  be 
this :  If  there  be  no  resurrection  of  the  dead,  those 
who,  in  becoming  Christians,  expose  themselves  to  all 
manner  of  privations,  crosses,  severe  sufferings,  and  a 
violent  death  can  have  no  compensation,  nor  any  mo- 
tive sufficient  to  induce  them  to  exjDose  themselves  to 
such  miseries.  But  as  they  receive  baptism  as  an  em- 
blem of  tZefl^A,  in  voluntarily  going  ^<i^(:Zer  the  water, 
so  they  receive  it  as  an  emblem  of  the  resurrection 
unto  eternal  life,  in  coming  up  out  of  the  water;  thus 
they  are  l)aptized  for  the  dead  in  perfect  faith  of  the 
resurrection." — inl.  So  to  Christian  baptism  it  is 
referred  by  Chri/sosfom,  Theodoi-et,  TJieophylact,  to 
which  is  almost  the  general  consent  of  primitive 
Christians." — Smith's  Bib.  Die,  Vol.  1,  j)-  242. 
Olshausen :  "The  explanation  is  the  prevalent  one 
among  the  Christian  fathers." — inl.  So  MacKniglit, 
The  Bible  Commentary,  Hammond,  Burkett,  Wet- 
stein,  Pyle,  Bloomfield;  and  Barnes  well  says  :  "The 
opinion  .  .  .  that  the  Apostle  here  refers  to  baptism," 
as  the  confession,  in  entering  the  Church,  "is  the  most 
simple  and  best  meets  the  design  of  the  argument." 

Thousands  of  skejjtics,  as  well  as  others,  have  had 
the  death,  the  resurrection  of  Christ  so  vividly  set  be- 
fore them,  by  ba[)tisni,  as  to  be  led  to  Christ.  In  the 
Missionary  Mar/azine  is  a  letter  from  a  Romanist,  who 
after  witnessing  a  baptism,  in  the  Baptist  Cburch  of 
Paris,  wrote  the  pastor  :  "  My  Dear  Mr.  Lepoids  :  — 
I  am  still  under  the  impression  of  that  beautiful  cere- 
mony at  which  I  had  the  happiness  of  being  present. 
I  will  tell  you  frankly  that  it  is  the  only  thing  which 
has  spoken  to  my  heart ;  I  could  not  keep  back  the  tears. 


BAPTISMAL  REGEXERATIOX. 


377 


I  was  then  able  to  see  the  gulf  in  which  T  was."  Says 
the  pastor :  "I  learned  from  our  door-Ueeper  of  an- 
other person,  who  also  witnessed  the  last  ba2)tism,  who 
was  moved  to  the  depths  of  her  consciousness.  She 
came  and  beirged  our  door-keeper  to  'sell  her  a  Bil)le, 
that  she  might  seek  and  find  the  truth,  and  the  salva- 
tion of  her  soul.'  We  believe  that  many  sucii  impres- 
sions were  made  on  Sunday."  Eev.  I.  W.  Bruner 
writes  to  the  Western  Recorder ,  speaking  of  a  baptism  : 
"The  lady  emerged  from  the  liquid  grave  shouting; 
her  husband  shouted.  A  religious  interest  at  once 
filled  the  hearts  of  many  of  God's  children  present  .  . 

.  .  .  The  convicting  Spirit  entered  the  hearts  of  not 
a  few  sinners,  and  the  cry  arose,  'What  must  we  do 
to  be  saved?'  ....  At  the  next  Church  meeting 
twelve  persons  presented  themselves  as  candidates 
for  baptism,  referring  their  conviction  to  this  won- 
derful meeting."  I  have  seen  the  scoffer  brought 
to  his  knees  at  this  presentation  of  Christ  cruci- 
fied— buried,  arising.  I  do  not  believe  that  there 
is  a  Baptist  minister,  of  much  experience,  who  can- 
not testify  to  the  burial  and  the  resurrection  of 
Christ,  when  symbolically  preached  in  baptism  — 
as  convicting,  saving  sinners.  E.  M.  Goulburn,  Epis- 
copalian, alluding  to  Romans  6,  —  "buried  with  him 
in  baptism" — in  his  Bampton  Lectures  of  18G7, 
says:  "There  can  be  no  doubt  that  baptism  when 
administered  in  the  primitive,  most  correct  form, 
is  a  divinely  constituted  emblem  of  bodily  resur- 
rection. And  it  is  to  be  regreted  that  the  form  of 
administration  unavoidably,  (if  it  be  unavoidably) 
adopted  in  cold  climates  should  utterJi/  obscure  the  em- 
blamatic  signification  of  the  rite,  and  vqx\(\.qx  ^inintelJigi- 
hle  to  all  but  the  educated,  the  Apostle's  association  of 
burial  and  resurrection  with  the  ordinance.    Were  im- 


378 


THE  BIBLE  AGAINST 


nici'sion  universally  prafticed,  this  association  of  two 
])r('sent  huterogonous  ideas  would  become  intelligent  to 
the  hnmblest.  The  water  ench)sing  over  the  entire  per- 
son would  preach  of  the  grave,  which  3'awns  for  every 
child  of  Adam,  and  which  will  one  day  engulf  every 
one  of  us  in  its  drear  ab3'ss.  But  that  abyss  will  be 
the  womb  and  seed  plant  of  a  new  life.  Animation 
having  been  for  one  instance  suspended  beneath  the 
water,  (a  type  of  this  interruption  of  man's  energies 
by  death),  the  body  is  lifted  up  again  into  air  by  way 
of  expressing  emblematically  the  new  birth  of  res- 
urrection."—  Quoted.  Conybeare  and  Howson,  Epis- 
copalians: "It  must  be  a  subject  of  regret,  that  the 
general  discontinuance  of  this  original  form  of  baptism 
 has  reudrrril  oliscvre  to  popular  apprehen- 
sion some  ve)'y  imporla nl  j):issages  of  Scripture." — 
Tlie  Life  and  Epi.stks  of  J'aid,  Vol.  I,  p.  471— in 
Bapitizein,  p.  1.57 . 

That  Christianity  would  soon  make  every  home,  ev- 
ery village,  every  city  and  every  county  a  heaven,  if 
all  Christians  would  h(A])tt::v,  live  as  they  ought  to  live, 
I  have  no  doul)t.  Being  Christ's  death  and  resurrec- 
tion, in  symbol,  baptism  was  the  initial  of  His  minis- 
try;  the  close  of  His  ministry  ; — "baptize  all  nations 
the  only  duty  in  which  the  Trinity  is  mentioned,"  the 
only  scene  in  which  the  Trinity  ever  appeared  on 
earth; — Matt.  3  : — the  only  ordinance  in  which  all 
righteousness  is  svmI)olically  fulfilled; — Matt.  3:  15 — 
the  only  ordinance  so  fully  symbolizing  Christianity 
that  its  administration  is  necessary  hid  once;  the  only 
ordinance  that  so  fully  symbolizes  all  blessings  and 
privileges  in  Christ  and  in  the  Church,  as  to  constitute 
the  very  ceremony  by  which  the  new  born  soul  makes 
the  confession  and  enters  into  the  outward  form  of 


BAPTISMAL  REGENERATION. 


379 


the  Church  and  the  kingdom  of  God.  t  (2.)  Sym- 
bolically baptized  into  remission  of  sin,  into  Christ, 
into  His  kingdom  and  Church,  "into  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,"  and 
symbolically  saved.  See  Section  3,  Argument  "25," 
in  this  Chapter,  in  which  it  is  clearly  proved  that  into 
is  the  primary  meaning  of  £.'c  —  eis.  So  Mr.  Hand,  a 
leading  Campbellite  :  "The  primary  meaning  of  eis  is 
into.  Then  they  were  to  be  baptized  into  remission  of 
sins,  or  into  a  state  in  which  remission  was." — Text 
Book  Exposed,  p.  197.  The  subject  is  said  to  be  bap- 
tized, symbolically,  into  Christ,  into  the  Trinity,  into 
remission  of  sins,  etc.,  varying  the  expression  only  as 
it  symbolically  expresses  different  sides  of  the  subject. 

(«)  "Go  ye  therefore  and  make  disciples  of  all  na- 
tions, baptizing  them  into  the  name  of  the  Father, 
and  of  the  Son,  and  of  tlie  Holy  Ghost."— l.Iatt.  28  : 
19.  G.  W.  Clarke,  Bengel,  llasse,  Stier— in  fact, 
scholarship,  especially  modern  scholarshiji,  has  decided 
that  into — as  the  Revised  Version  renders  it — is  the 
only  true  rendering  of  da — eis — in  the  Commission. 
As  G.  AV.  Clarke  comments:  "By  the  authority"  is 
not  the  idea,  "here  intended."  "The  authority  is 
foiuid  in  the  command  and  in  the  power  and  majesty 
of  Christ." — in  I.  The  expression  means  :  as  they, 
by  grace,  have  been  brought  into  the  Father,  the  Son, 
and  t  lie  Holy  Si)irit,  let  them  profess  this,  by  out- 
wardly acknowledging  it,  and  pledge  themselves  to  it 
l)ya  symbolical  baptism  into  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Si)irit. 

{h)    Baptized  into  Christ.    The  e.x'pressions,  "bap- 

t  I  wish  every  one  of  my  readers  would  buy  and  read  The 
Mould  ot  Doctrine,  by  J.  B.  Thomas,  D.  I).,  and  The  Position  of 
Baptism  in  the  Christian  System,  by  Henry  Tucker,  D.  D.,  for  1 
have  room  to  only  touch  this  part  of  the  subject. 


380 


THE  BIBLE  AGATNST 


tized  (ek)  into  Christ,"  "baptized  into(£}V)liis  death." 
— Rom.  6  :3,  4  ;  Gal.  3:  27,  are  of  the  same  import  as 
"into  the  name  of  the  Father  and  of  the  Son  and  of 
the  Holy  Spirit."  But  the  subject  is  presented  in 
these  expressions  so  as  to  present  us  in  our  relations 
to  God  as  the  Father ,the  Spirit  as  related  to  us  through 
having  inspired  the  word,  having  regenerated  and 
sealed  us  and  as  bearing  witness  with  our  sjjirits  to  our 
conversion,  as  sanctifying  and  preserving  us,  and  as 
related  to  Christ  as  our  Savior.  Here  I  heartily  adopt 
the  words  of  Alexander  Campl)ell,  but  use  them  in  the 
figurative  sense,  while  he  used  them  as  the  Romanists 
do  "this  is  my  body,"  "this  is  my  blood" — literally. 
The  statement  of  Mr.  Campbell  is  fatal  to  the  literally 
171  order  to  theory.  His  words  are  :  "I  am  not  desir- 
ous of  diminishing  the  difference  between  immersing 
a  person  in  the  name  of  the  Father,  and  into  the  name 
of  the  Father.  They  are  quite  different  ideas.  But 
it  will  be  asked  is  this  a  correct  translation?  To  which 
I  answer,  most  undoubtedly  it  is.  For  the  preposi- 
tion eis  is  that  used  in  this  place  and  not  en.  By  what 
inadvertency  the  king's  translations  gave  it  en  instead 
of  into  in  this  passage  and  elsewhere  into  when  speak- 
ing of  the  same  ordinance,  I  presume  not  to  say.  But 
they  have  been  followed  by  most  modern  translators, 
and  with  them  translate  it  into  in  other  places  where  it 
occurs  in  relation  to  this  institution.  For  example  : 
1  Cor.  12:13;  For  by  one  spirit  we  are  all  immersed 
into  one  body.  Rom.  6  :3  :  Don't  you  know  that  so 
many  of  us  as  were  immersed  into  Jesus  Christ  were 
immersed  into  his  death?  Gal.  3:  27;  As  many  of 
you  as  have  been  immersed  into  Jesus  Christ,  have  put 
on  Christ.  Now,  for  the  same  reason  they  ought  to 
have  rendered  the  following  passages  the  same  way : 


BAPTIS3L\L  REGENERATION. 


381 


— Acts  8:16:  Only  they  were  immersed  into  the  name 
of  the  Lord  Jesus.  19:3:  Into  what  name  were  aou 
then  immersed?  When  they  heard  this  they  were  im- 
mersed into  the  name  of  the  Lord  Jesus.  1  Cor.  1 : 13  : 
Were  you  immersed  into  the  name  of  Paul?  Lest 
any  should  say  I  had  immersed  into  my  own  name. 
1  Cor.  10:1.  Our  fathers  were  all  immersed  znto 
Moses  in  the  cloud  and  in  the  sea  .  .  .  They  were  im- 
mersed into  Moses,  not  into  the  cloud  and  into  the  sea, 
but  in  the  cloud  and  in  the  sea.  To  be  immersed  into 
Moses  is  one  thinp;,  and  in  the  sea  is  another.  To  be 
immersed  into  the  name  :md  in  the  name  of  the  Father 
are  just  as  distinct.  In  the  name  is  equivalent  to  by 
the  authority  of  .  .  .  Persons  are  said  to  enter  into 
matrimony,  to  enter  into  an  alliance,  to  get  into  debt, 
to  run  into  danger.  Now,  to  be  immersed  into  the 
name  of  the  Lord  Jesus  was  a  form  of  speech  in  an- 
cient usage  as  familiar  and  signilieaut  as  the  preceding. 
And  Avhen  we  analyze  these  expressions,  we  find  they 
all  import  that  the  persons  are  either  under  the  obliga- 
tions or  influence  of  those  things  into  which  they  are 
said  to  enter, or  into  which  they  are  introduced.  Hence 
those  immersed  into  one  body  were  under  the  influ- 
ences and  obligations  of  that  body.  Those  immersed 
into  Moses  assumed  Moses  as  their  law-giver,  guide, 
and  protector,  and  risked  everything  upon  his  authori- 
ty, wisdom,  power,  and  goodness.  I'hoso  who  were 
immersed  into  Christ  put  him  on,  and  acknowledged 
his  authority  and  laws,  and  were  governed  by  his  will; 
and  those  who  were  immersed  into  the  name  of  the 
Father,  Son,  and  Holy  Spirit,  regarded  the  Father  as 
the  fountain  of  all  authority — the  Son  as  the  only 
Savior — and  the  Holy  Spirit  as  the  only  advo- 
cate,  the    truth,    and    teacher,    of  Christianity. 


382 


THE  BIBLE  AGAINST 


Hence,  such  persons  as  were  immersed  into  the 
name  of  the  Father  acknowledged  him  as  the  only 
living  and  true  God — Jesus  Christ  as  his  only  begotten 
Son,  the  Savior  of  the  world — and  the  Holy  Spirit  as 
the  only  successful  advocate  of  the  Truth  of  Chris- 
tianity upon  earth." — Christian  System — note — pp. 
189,  190.  Truer  words  were  never  uttered.  Only 
take  this  baptism  into  as  the  symbol  of  the  ^«/o Christ, 
which  grace  has,  already,  ■wrought,  and  you  have  the 
truth.  Like  Avith  the  Romanist,  who  says,  "this  is 
my  body,"  "this  is  my  blood,"  Ave  say.  Amen  ;  but 
Anion  because  these  are  but  sj'mbols  of  the  body  and 
the  l)l()()d,  already — long  ago — offered.  We  adopt 
the  language  of  ])oth  the  Pope  and  INIr.  C\unpbell; 
but,  adopting  them  as  symbols — standing  upon  the 
Bil)lc  alone,  we  are  as  world  wide  from  Mr.  Campbell 
as  from  the  Pope.  ]\Ir.  Campltcll,  then,  admits  that 
these  various  expressions  mean  baptized  info  and  not 
in  order  to.  His  explanations  of  them  are  correct, 
save,  they  are  figurative,  while  he  makes  them  literal. 
(3)  Baptized  "  into  (etV)  repentance,"  "into  (£^<t) 
remission  of  sins."— Matt.  3:11;  Mark  1  :4  ;  Acts  2  :38. 
That  eis  should,  in  these  passages,  be  rendered  "into" 
instead  of  "unto,"  "for,"  etc.,  is  from  the  laws  of 
language,  and  the  import  of  l)aptism,  certain.  Thus: 
I  indeed  immerse  you  iu  [iv]  water  into  \_da'\  repent- 
ance;" "John  .  .  .  preached  the  immersion  of  re- 
pentance into  [e^ff]  the  remission  of  sins;"  "be 
immersed  each  of  3'ou  .  .  .  into  [erVr]  the  remis- 
sion of  sins."  These  expressions  are  symbolical  only . 
They  mean  :  As  brought  l)y  grace  into  God's  favor — 
into  the  spirit,  the  act,  the  state  of  repentance  and  re- 
mission of  sins;  in  other  words,  having  repented,  hav- 
ing your  sins  remitted,  now,  in  baptism,  outwardly, 


BAPTISHIAL  REGENERATION. 


383 


express  the  blessedness  of  thiit  state  into  Avhich  and 
with  which  you  are  covered.  Just  as  the  sister  ordi- 
nance says  :  "As  3'()U  repeatedly,  inwardly,  ))y  faith, 
eat  the  bod}',  and  the  blood  of  Christ,  express  it  out- 
wardly by  eating  it,  symbolically,  which  is  done 
by  eating  the  bread  and  drinking  the  wine,  one  is  as 
plainly  symbolical  as  is  the  other.  One  is  as  easily 
perverted  into  the  literal,  so  as  to  destroy  its  design, 
and  thereby  itself,  as  is  the  other. 

I  will  here  introduce  the  testimonies  of  two  Biblical 
scholars— Lutherans — wh.ose  Church  hclicvcs  in  ba|)- 
tismal  regeneration.  Their  testimony  is  the  more  val- 
uable, for  its  being  against  their  own  Church.  Ne- 
ander :  "Since  the  Church  is  no  other  than  the  out- 
ward visible  representation  of  the  universal  communion 
of  believers  with  the  Redeemer,  and  with  one  another, 
....  both  in  respect  to  its  inward  and  outward 
manifestation,  the  ordinances  of  Baptism  and  the  Suj)- 
per  were  instituted  as  outward  visi1)le  siiins  to  ivpre- 
sent  as  actually  existing,  the  facts  in  wliii  h  the  essence 
of  this  fellowship  rests.  Baptism  dcnot.  s  the  confes- 
sion of  de[)endeuce  on  Christ  and  the  entrance  into 
communion  with  Him  ;  and  hence  the  appropriation  of 
all  which  Christ  promises  to  those  who  stood  in  such 

a  relation  to  Him  ;  it  is  the  jmtling  on  Clirist  

The  two-fold  relation  of  man  to  tlie  former  views  of 
life  which  he  had  renounced,  and  to  those  new  ones 
which  he  had  embraced,  is  signified — entering  into  fel- 
lowship with  the  death  of  Christ,  into  a  hclii  rhir/  ap- 
propriation  [my  italics],  of  the  work  of  redemption 
accomplished  by  his  death,  dying  with  him  in  the 
spirit  to  the  world  in  which  he  has  hitherto  lived: 
mortifying  self  as  it  heretofore  existed,  and  by  faith 
in  his  resurrection  as  a  pledge  of  resurrection  to  eter- 


384 


THE  BIBLE  AGAINST 


nal  life  in  a  transformed  personality,  rising  in  a  new 
life  devoted  uo  longer  to  the  world  but  to  Him,  alone. 
— Rom.  6:4.  In  accordance  with  this  train  of 
thought  Paul  terms  baptism  a  baptism  into  the  death 
of  Christ.  As  for  the  same  reason  he  calls  it  a  bap- 
tism into  the  resurrection  of  Christ  ....  It  is  Christ 
who  imparts  the  true  baptism  of  the  Spirit,  of  which 
water  baptism  is  only  the  syjnbol  ,  .  .  .  Therefore,  bap- 
tism in  the  name  of  Christ  is  at  the  same  time,  bap- 
tism in  the  name  of  the  Father  and  of  the  Holy  Spirit 

 and  hence  he  says,  that  Christ  by  baptism 

has  purified  the  whole  Church  ;  Eph.  5  :  26. 

And  yet,  it  is  certain  that  Paul  derives 

everything  from  faith.  If  any  one  had  wished  to  at- 
tribute to  the  power  of  an  outward,  sensible  ceremony 
 what  is  to  be  deduced  from  its  internal  ap- 
propriation through  faith,  Paul  would  have  applied  to 
baptism  what  he  said  of  circumcision,  that  it  was  a  re- 
turn to  the  elements  of  the  world,  a  putting  on  the  car- 
nal.'"—  Planting  and  Training  of  the  Christian 
Church,  pp.  451,452;  [my  Italics.]  On  page  454  : 
"Baptism  as  baptism  into  the  death  of  Christ,  also  in- 
troduces believers  into  His  communion.  In  baptism 
ihey  put  on  Christ,  just  as  in  the  Supper  they  eat  His 
flesh  and  drink  His  blood."  Baumgarten ;  "In  the 
washing  of  baptism  the  whole  body  is  changed  ;  as  un- 
clean it  goes  into   the  water,  and  as  a  new  body  it 

comes  up  again  If  then  we  have  given  us 

tile  instrument  of  such  a  change,  not  water,  but  the 
Holy  Ghost,  the  only  effect  that  can  be  meant  must  be 
one  which  changes  tlie  2vhole  inner  man  as  completely 
as  water  does  the  body."'  In  connection  with  this  the 
writer  says:  "The  connection  is  this;  that  which  in 
the  one  case  occurs  as  a  ti/j^e,  appears  in  the  latter  to 


BAPTISMAL  REGENERATION. 


385 


be  fulfilled;  the  contrast  is,  that  in  the  latter  the  Holy 
Ghost  takes  the  place  which  water  holds  in  the  for- 
mer/'—AposL  Hist.,  Vol.  /,  2}p.  13,  12.  On  p.  68  : 
"Baptism  embraces  the  natural  body  of  men,  and 
brings  it  by  the  outward  rite  into  definite  relation  to 
the  ascended  Jesus  ;  then  we  have  precisely  the  same 
as  that  which  St,  John  calls  the  hearinjif,  seeing, 
and  handling  of  eternal  life  (1  John  1 :  3)."  As  the 
Church  and  the  kingdom  of  God,  of  heaven,  are  the 
outward  expression  and  form  of  the  blessed  reign  of 
grace,  established  in  tlie  soul,  by  the  new  creation  and 
tho  indwelling  of  the  Spirit,  its  expression  in  l)aptism, 
is  appropriately  the  ordinance  which  brings  us  into  the 
outward  part  of  the  Church,  by  which  we  are  entitled 
to  be  regarded  as  members  of  His  Church  and  kingdom. 

(4)  Hence,  Jesus  says  ;  "Except  a  man  l)e  born  of 
water  and  of  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God." — John  3  :5.  With  very  few  exceji- 
tions,  scholars  of  all  ages  and  of  all  creeds  have  un- 
derstood baptism  to  be  the  birth  of  water.  Had  this 
passage  not  been  perverted  into  water  salvation,  like 
every  other  passage  has  which  speaks  of  or  alludes  to 
baptism,  and  as  the  words,  "this  is  niy  body,"  etc., 
have  been  i)ervcrtcd  into  bread  and  wine  salvation,  I 
do  not  think  any  one  would  ever  have  denied  its  allu- 
sion to  baptism. t    As  Ba})tists,  we  stand  so  clearly  on 

t  To  the  statement  that  "this  cannot  refi-T  to  baptism,  because 
baptism  is  never,  in  the  Hcriptiiics,  nnless  ht'ie,  called  a 
birth,"'  I  decidedly  dissent.  1.  Because,  if  the  i)remise  were 
true,  the  conclusion  dues  nut  necessarily  follow.  Only  onee  in 
the  Bible  is  it  said  that  a  serpent  svuibolized  Christ  :—Jolin  :i  :14 
— that  llairar  is  a  1ii;iirc  of  Sinai;— (ial.  4  :i 4,  25— that  Melehisi- 
dec  is  a  type  of  Clirist — Ileb.  7.  A  thing  being  mentioned  but 
onee  in  tlie  Bilile  is  no  proof  as  to  its  meaning.  2.  But  the  ])re- 
mise  is  not  true.  Why'r*  (1)  Jiesurrection  is  called  a  birth.— 
"the  llrst  born  from  the  dead." — Col.  1:18.    (2)  Being  made 


386 


THE  BIBLE  AGAINST 


the  Bible  alone  that  we  need  not  resort  to  e/segesis  in- 
stead of  exegesis.  Being  born  anew — a  birth  by  which 
we  are  born  from  si)iritual  death  as  was  our  Savior — 
Col,  1  :18 — from  natural  death,  the  symbolical  water 
birth  is  given  to  ex})rcss  this  ;  just  as  the  symbolical 
washing,  the  symbolical  burial  and  the  symbolical  res- 
urrection— all  in  the  one  act  of  baptism — express  our 
blood  washing,  the  spiritual  and  the  bodily  death  of 
ourselves  and  the  bodily  death  of  our  Eedeemer.  To 
say  that  this  resurrection,  being  presented  in  baptism, 
obviates  the  necessity,  of  baptism  figuring  a  birth,  is 
to  say  what  is  not  true ;  for  this  expression  of  a  resur- 
rection, while  expressing  the  same  resurrection  that 
birth  from  tlie  dead  expresses,  does  not,  in  the  least, 
express  that  important  and  significant  part  of  it  as 
being  a  birth.  One  of  the  grandest  symbolical  expres- 
sions, then,  of  baptism,  and  expressed  by  baptism 
only,  is  that  Ave  are  born  from  spiritual  death.  Sym- 
bolically baptized  into  the  death,  the  resurrection  of 
Christ — into  the  Trinity,  into  Christ,  into  repentance, 

anew  in  Christ  is  called  a  resurrection  from  the  dead. — Eph.  2 :2, 
6.  From  being  made  anew  in  Christ  being  a  resurrection,  a  new- 
birth— John  1  1  Peter  1 -2;?;  1  John3:9;  4:7;  5  1,  4,  8— and 
from  a  resurrection  being  called  a  birth,  we  should  naturally  ex- 
pect the  symbol  of  the  change  wrought  by  grace  to  be  called  a 
birth.  Hence,  instead  of  "born  of  water,"  as  mc'aning  baptism 
being  a  strange  ligiir(\  it  is  only  what  we  should  expect.  For 
how  can  baptism  represent  all  the  plia^os  of  grace,  in  saving  us, 
without  expressing  thatone,  so  sigiiilicant  and  important, — viz., 
'■born  from  the  dead Washed  from  sin  ;— Acts  22 :16— buried, 
risen  from  the  dead, — Kom  (>  5 — sliall  these  ai)pcar  in  baptism 
and  our  being  "6orn  from  the  dead"  be  eliminated  from  the  sym- 
bol? Jesus  Christ  says  no — "except  a  man  be  born  of  toa'cr." 
The  interpretation  which  makes  "water"  allude  to  the  natural 
birth  is  equivalent  but  to  making  the  passage  say:  Except  one 
have  first  an  existence,  then  be  regenerated  f  This  is  more  absurd 
than  Origen's  wild  ^isegesis.  The  interpretation  which  makes 
lhe"water''  mean  "the  water  of  salvation,"  '  the  water  of  life," 


BAPTISMAL  RKGENERATION. 


387 


into  remission  of  sins  ; — thus,  being  made  members  of 
the  outward  part  of  the  Church  and  the  kingdom,  we 
are  (5),  .symlwlically,  saved  by  baptism.  The  Revised 
Version  :  "Wherein  few,  that  is,  eight  souls,  were  saved 
through  water :  which  also  after  a  true  likeness  doth 
now  save  you,  even  baptism,  not  the  putting  away 
of  the  filth  of  the  flesh  but  the  interrogation  of  a  good 
conscience  toward  God,  through  the  resurrection  of 
Jesus  Christ."—!  Pet.  3  :20,  21.  That  this  Scripture 
represents  baptism  as  only  figuratively  saving  is  evi- 
dent from  the  facts  that  faith  only  saves  the  penitent 
and  from  baptism  being  only  a  symbolical  oi-dinance. 
But,  that  it  is  a  symbolical  saving  is  further  evident(rt) 
from  its  being  declared  a  "figure"— dvr/r'j-ov,  "anti- 
typical  likeness  that  corresponds  to  a  type  or  model." 
— Robinson  s  et  al.  Lexs. — or  "likeness"  or  "anti- 
type." {b)  From  the  fact  that  water  saved  Koah 
only  in  a  declarative  sense.  See  Section  "2"  argu- 
ment "2,"  of  this  chapter,  in  which  it  is  shown  that 
Koah  was  not  only  saved,  but  that  he  was  a  "preacher 
of  righteousness"  during  1 20  years  before  the  flood. 

etc.— .ippcaling  to  such  as  E/ck.  3G:-2.);  Isa.  44 :3 ;  Rev.  22  :17— 
establishes  the  truth.  But  by  misconstruing  John  3:5.  To  es- 
tablish a  teaching  and  then  force  it  into  some  Scripture,  which 
teaches  something  else,  is  dangerous.  So  of  the  interpretation 
■which  renders  xaf  TZi'i'Jiiazo^,  evtn  of  the  Spirit,  instead  of  '"and 
of  the  Spirit."'  Xo  doubt  that  the  Greek  will  admit  of  being  so 
rendered.  But  this,  being  in  fact,  but  one  phase  of  the  last  in- 
terpretation, is  subject  to  the  same  re]judiation.  The  interpreta- 
tion which  renders  the  Greek  '-born  of  water  and  Spirit,"  making 
Spirit  mean  the  spirit  of  Christianity  and  the  water  its  purifying 
influence,  may  be  made  include  the  tw  o  latter  interpretations. 
As  pneumalos  is  notpreceded  by  the  article — being  Spirit  in  lieu 
of  the  Spirit — this  interpretation  looks  more  plausible,  at  first 
sight.  But  in  several  other  passages  the  Holy  Spirit  is  so  clearly 
meant  thatthe  article  is  omitted.  ^\s  examples,  see  Gal.  5:18,  25 
compared  with  verse  22,  iu  which  is  mentioned  the  same  Spirit 
with  the  article. 


388 


THE  BIBLE  AGAINST 


Compare  Gen.  6:8,9;    2  Pet.  2:7;    Heb.  11 :  7. 

To  say  that  the  water  really  saved  Noah  we  know 
would  be  saying  what  is  not  true.  Because  he  was 
saved  120  years  before  the  flood;  there  was  nothing  in 
the  flood  to  save  him — he  was  saved  yrom  it  instead  of 
by  it.  Nor  will  it  do  to  say  that  the  flood  saved  him 
from  the  corrupting  influence  of  the  wicked,  by  their 
destruction  ;  for  grace  saved  him  from  that  during  120 
years  and  would  have  continued  to  thus  save  him. 
A  leading  Campbellite  preacher,  named  Robertson,  in 
my  hearing,  in  Weatherford,  Tex.,  as  I  noted  it,  ver- 
batim, said  :  "Noah  was  saved  from  sins  tohen  he  en- 
tered the  ark."  But  by  lifting  Noah  a])ove  a  lost, 
drowned  world,  the  flood  dcclaratively  saved  Noah — 
declared  to  men,  to  angels,  to  himself,  and  to  the  le- 
gions of  hell,  that  he  was  saved.  So  baptism  separates 
us,  outwardly,  into  the  outward  part  of  the  Church, 
declares  us  saved — declares  thereby  what  is  already 
done  inwardly — declares  what  has  been  really  done, 
(c)  That  baptism  does  not  literally  save  us,  the  pass- 
age declares,  in  that  it  reads,  "not  the  putting  away 
the  filth  of  thefleshr  That  "the  filth  of  the  flesh" 
is  our  sins  is  clear  from  the  following  Scriptures : 
"For  when  we  were  in  the  flesh  the  sinful  passions 
.  .  .  wrought  in  our  members  to  bring  forth  fruit  unto 
death." — Rom.  7:  5.  "For  the  mind  of  the  flesh 
is  death  .  .  .  because  the  mind  of  the  ^e.s7«  is  enmity 
against  God  .  .  .  they  that  are  in  the  flesli  cannot 
please  God.  But  ye  arc  not  in  Vac  flesh,  if  so  be  that 
the  S[)irit  of  God  dwelleth  in  you  .  .  .  We  are  debt- 
ors not  to  iha  flesh  to  live  after  the  flesh  ;  for  if  ye 
live  after  the ^(Wi  ye  must  die;  but  if  by  the  Spirit 
ye  inorlify  the  deeds  of  the  hndi/  ye  shall  live." — 
Rom.  8:()-12.  "Walk  by  the  Spirit  and  ye  shall  not 
fulfill  the  lust  of  the  flesh.    For  the  fl'esh.  lusteth 


BAPTIS3IAL  REGENERATION. 


389 


against  the  Spirit,  and  the  Spirit  against  the Jles?i .  .  . 
now  the  works  of  the  Jlesh  are  manifest,  wliich  are 
these,  fornication,  uncleanness,  hisciviousness,  idola- 
tr}',  sorcery,  wraths,  factions,  divisions,  heresies, 
cnvyiugs,  drunkenness,  and  such  like,  of  the  which 
1  forewarn  you,  even  as  I  did  forewai  n  you,  that  thej- 
which  practice  such  things  shall  not  inherit  the  king- 
dom of  God.  .  .  .  And  they  that  are  Christ's  have 
crucified  the  Jlesh  with  the  passions  and  the  lusts 
thereof." — Gal.  5  :19-25.  "He  that  soweth  unto  the 
flesh  shall  by  the ^e.s7^  reap  corruption." — Gal.  (5:8. 
"In  whom  ye  were  also  circumcised  with  a  circumcis- 
ion not  made  vnth  hands''' — if  baptism  saves,  it  is  a 
circumcision  "which  is  made  with  hands" — "in  the 
putting  off  the  body  of  the  flesh."— Col.  2:  11. 
"And  some  save  ....  hating  even  the  gar- 
ment spotted  by  the  Jlesh.'' — Jude  23.  See  that 
part  of  the  Chapter  on  Total  Depravity,  which 
is  on  sarx.  (d)  That  baptism  is  symbolical  is 
evident  from  the  "good  conscience"  which  interro- 
gates. Upon  this,  first,  it  is  not  interrogating  to  get  a 
good  conscience  but  interrogation  of  a  good  con- 
science— a'Micdr^atw^  d.yady^^ — genitive.  "  The  genitive 
is  acknowledged  to  be  tlie  ichence — case — the  case  de- 
noting source,  departure,  or  descent." — Winer  sN. 
T.  Gram.,  p.  184.  Second,  only  the  saved  have  a 
"good  conscience,"  with  which  to  seek  the  answer. 
"How  much  more  shall  the  blood  of  Christ  .... 
cleanse  your  conscience  from  dead  works  to  serve  the 
living  God." — Heb.  9  :14.  "Let  us  draw  near  with  a 
true  heart,  in  fulness  of  faith,  having  our  hearts 
sprinkled  from  an  evil  conscience." — Hel).  10  :  22.  See 
Tit.  1:15;  1  Tim.  4:2  ;  2Tim.  1  :3;  Heb.  9  ;  10  :2 ; 
1  Pet.  3:16.    From  these  Scriptures,  that  only  the 


390 


TITE  BIBLE  AGAINST 


regenerate  have  a  "good  conscience,"  is  certain. 
Hence  Paul  said  :  "For  we  are  persuaded  that  we  have 
a  good  conscience." — Heb.  13:18.  Third.  Only  the 
saved  would  do  what  this  conscience  does.  "  They 
that  are  after  the  tlesh — xa-za,  according  to — do  mind 
the  things  of  the  flesh" — love  and  care  for  nothing 
else.  "Because  the  mind  of  the  flesh  is  enmity  against 
God  ;  for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be"" — never  did,  does  not,  never  "can" 
obey  God. — Rom.  8  :5,7.  But  the  conscience  of  which 
Peter  here  speaks,  did  what  pleased  God  and  was,  thus, 
subject  to  the  law  of  God.  Hence,  the  man  with  this 
conscience  is  saved.  Bengel :  "Therefore  it  is  the  ask- 
ing of  a  good  conscience  which  saves  us  ;  that  is,  the 
asking  in  which  we  address  God  with  a  good  con- 
science, our  sins  being  forgiven,  and  laid  aside." — in  I. 
Adam  Clarke,  though,  like  the  Campbellites,  holding 
that  water  is  "the  means  of  salvation"  is  also  forced 
to  add:  "the  answer  of  a  good  conscience  .  ,  . — the 
internal  evidence  and  external  proof  that  the  soul  is 
purified  in  the  laver  of  regeneration." — in  I.  Bloom- 
tield  :  The  good  cons(!ience  "can  be  no  other  than  the 
inward  change  and  renovation  wrought  by  the  Spirit." 
— in  I.  8o  Barnes,  Neander,  et.  al.  But  Campbell- 
ites make  baptism  a  condition  to  receiving  a  good  con- 
science. President  Braden,  a  leading  Campbellite: 
"Baptism  is  the  condition  on  which  we  have  a  good 
conscience." — Braden-Hiighey  Debate,  p.  231 .  See 
Chapter  X  of  this  book.f 

t  Frof .  J.  R.  Boise,  D.  D.,  of  the  Baptist  Theol.  Sem.,  of  Mor- 
gan Park,  Hi.,  says  :  ''Alfoid's  rendering  is  as  follows :  'Which 
(namely  M-ater;  water  in  general ;  not  the  water  of  Noah's  flood 
which  the  antitype  of  that,  is  now  saving  you  also,  even  bap- 
tism; not  putting  away  of  the  lilth  of  the  flesh,  but  inquiry  of  a 
good  conscience  after  God,  by  means  of  the  resurrection  of  Je- 
sus Christ.'   All  the  best  modern  critics  agree  with  this  render- 


B  ArTIS:MAL  K  KG  EN  ER  ATIOX . 


391 


The  passage  says  that  as  the  water,  floating  the  ai  k, 
drowning  the  wicked,  dechired  Noah  saved — both 
spiritually  and  temporally  saved — so  baptism,  which  is 
the  act  of  a  l)lood  washed-conscience.  symbolically, 
declares  that  grace  has  brought  us  into  repentance,  into 
remission,  into  Christ,  into  the  Trinity, — that  grace 
has  plunged  us  into  the  great  "fountain"  "opened" 
"for  sin  and  for  uncleanness." — Zech.  13:1. 

The  foregoing  points  cover  all  those  Scriptures  rel- 
ative to  baptism  into  Christ,  into  the  Spirit,  into  the 
Father,  into  the  Trinity,  into  repentance,  into  remis- 
ing, as  tlie  grammatical  construction  of  the  sentence.  On  the 
meaning  of  one  word  alone  (ireowrjjwa)  a  word  occurring 
only  here  in  the  Greek  Testament,  there  is  much  diversity  of 
opinion.  The  received  version  sa)-s  'answer;'  the  Bible  Union, 
'requirement;'  Alford,  'enquiry;"  Sophocles  (Greek  Lexicon) 
'agreement;'  DeAVette  and  mauj' others,  'solemn  vow.'  [Ange- 
lobung].  The  verb  izsocordco,  corresponding  to  the  noun,  oc- 
curs often  in  the  Xew  Testament,  over  sixty  times,  and  the  sim- 
ple verb  eotozdio,  with  scarcely  an  appreciable  difference  of 
meaning,  equally  often.  A  word  occurring  so  frequently  would 
be  very  familiar,  and  the  substantive,  almost  identical  in  form 
with  tiie  verb,  would  naturally  convey  the  same  idea.  Now  the 
verb  has  the  double  meaning  of  the  English  word,  to  'ask,'  that  is 
to  inquire  and  to  'require,'  to  -demand.'  "We  may  therefore  with 
some  confidence  assign  to  the  substantive  the  coi  responding 
meaning,  'inquiry,'  or  'requirement.'  I  think  this  last  is  prefer- 
able. The  construction  of  the  clause  is  also  differently  under- 
stood. Alford  says  inquiry  .  .  .  after  God.  This  construc- 
tion I  can  by  no  means  adopt.  The  simplest  and  must  natural 
construction,  with  the  mostobvious  meaning,  of  s-S^owrijjUa.aud 
of  £.'C  Otoi/,  would  in  my  view,  be  this:  baptism  ...  a 
thing  demanded  on  the  part  of  good  conscience  (looking)  into 
the  character  and  requirements  of  God.  I  endeavor  thus  to 
bring  out  the  exact  sense  of  et^  OboI'  a  construction  unusuallj' 
frequent  in  this  e])istle." — TJic  iSCandard.  While  I  understand  the 
passage  as  does  Prof.  Boise,  I  do  not  regard  i~so(OTif^iia — 
the  pivotal  point  of  the  verse.  Whether  '"asking."  "inquiry," 
••requiring,"  '•agreement,''  "solemn  vow,"  or  even  "seeking''  as 
the  Campbellites  render  it,  it  is  of  the  conscience  of  the  saved. 


392 


THE  BIBLE  AGAIXST 


sion.  They,  also,  cover  all  those  Scriptures,  relative 
to  ''born  of  water,"  "wash  away  thy  sins,"  "wash- 
ing of  regeneration,"  etc.t 

Objectioxs. 

1.  Acts2:3'S,  it  is  clainiod,  proves  baptismal  re- 
generation. After  what  I  have  estal)lished,  on  salva- 
tion by  faith,  salvation  not  by  baptism,  and  the  sym- 
bolism of  baptism,  but  little  is  necessary  to  yet  be 
said  on  this  passage.  Campbellites  insist  that  Peter 
said,  be  baptized  in  orde  r  to  remission.  1.  I  have 
shown  that  i.'c — eis — here  rendered  "for"  in  the  Com- 
mon Version,  and  "unto"  in  the  Revised  Version,  has, 
as  its  well  settled  meaning,  into  ;  that  Campbellites 
held  this  when  in  debate  with  Rantists. 

2.  According  to  the  Campbellite  rendering  of 
eis  the  following  passages  would  read:  "were 
come  in  order  to  the  house;"  "m  order  to  their 
country;"  "  «?i  order  to  Egypt;"  in  order  to 
the  land  of  Israel ;"  ^^in  order  to  parts  of  Galilee;" 
"dwelt  in  order  to  a  city  called  Nazareth;"  "hewn 
dow'n  and  cast  in  order  to  the  fire;"  "baptize  you 
w^ith  water  in  order  to  repentance;"  "gather  his 
wheat  in  order  to  his  garner;"  "was  baptized  in  order 
?o  Jordan;"  go  in  order  to  heaven;"  "retui-ncd  m 
on/e/*  Jerusalem  ;"  "went  up  in  order  to  an  upper 
room  ;"  "go  in  order  to  his  place;"  "the  sun  shall  be 
turned  in  order  to  darkness-/'  "the  moon  in  order  to 
blood;"  "thou  wilt  not  leave  my  soul  in  order  to 

^Loutrou  palingenesias  —  Xoorpou  TraXcvj-svsma:; — is 
genitive — Tit.  3:5.  It  denotes  the  washing  or  bath  of  our  souls 
in  and  in  connection  with  regeneration — the  act  of  onlj'  the 
Sjnrit  of  God  through  the  Word.  This  passage,  probably,  has  no 
allusion  to  baptism.  Yet  baptism  is  a  Xew  Testament  figure  of 
the  bath  of  regeneration. 


BAPTISMAL  REGENERATION. 


393 


hades;"  "his  soul  was  not  left  en  orcZer  to  hades;"  "not 
ascended  in  order  to  the  heavens;"  "baptized  in  order 
to  Jesus  Christ,  were  baptized  in  order  to  his  death  ;" 
"hyl)aptism  in  order  to  de\x\.\\;'''  "their  sound  iii  or- 
der to  all  the  earth;"  "was  cast  in  order  to  the  lake  of 
fire;"  "death  and  hades  were  cast  iii  order  to  the 
lake;"  was  cast  in  order  to  the  fire;"  "glory 
and  honor  of  the  nations  in  order  to  it;"  "in 
throu2:h  the  gates  in  order  to  the  city ' — See  Matt. 
1:8  11,12,13,14;  2:20,  21,  23;  3:10,  11,  12; 
Acts  1:11,  12,  13,  25;  2:20,27,  31;  Rom.  6:3,4;10: 
18  ;  Rev.  20  :14,  15  ;  21  :24,  2(5 ;  22  :14.  I  have  itali- 
cised the  W(n'dse?i  order  to  as  the  translation  of  eis,  so 
that  the  English  reader  may  see  the  groundlessness  of 
insisting  tliat  e/s  must  moan  in  order  to. 

3.  Having  seen  that  the  general  and  well  settled 
meaning  of  eis  is  into,  we  will  render  it  "into  the  re- 
mission of  sins."  That  is,  as  grtieehns  realiy  brought 
you  into  that  state  be  now  symbolically  baptized  into 
it — just  as  "this  is  my  body,"  "this  is  my  blood" 
S3'mb()lizes  "my  body"  and  "my  blood." 

But  it  is  objected,  what  of  making  it  read,  "repent 
and  be  baptized  into  remission  of  sins?  If  one  is 
sym1)olical,  so  is  the  other."  To  this,  I  answer  :  Not 
necessarily  so.  (1)  In  John  3  :5,  born  of  the  Spirit 
is  real,  while  born  of  the  water  is  figurative.  Yet, 
they  are  both  in  one  sentence.  So,  here,  repent  is 
necessary,  as  one  step,  to  bring  us,  literally,  into  re- 
mission, while  baptism  is  necessary  to  express  our 
having  been  brought  into  it — to  symbolically  bring  us 
into  remission.  Thus  both  repentance  and  baptism  are 
into  remission.  (2)  But,  I  do  not  believe  that  the 
same  persons  who  are  commanded  to  repent  are  here 
commanded  to  be  baptized.    My  reasons  for  this  are, 


394 


THE  BIBLE  AGAINST 


first,  the  construction  of  the  Greek,  MtTavor^aazz — met- 
anoeesate — is  second  person,  plural,  first  aorist,  imper- 
ative, active  voice.  But  BaxTcadrjio — haptistlieeto — is 
tfiird  person,  sauie  tense  and  mode,  and  passive  voice. 
We,  therefore,  have  the  command  to  repent  in  the 
second  person  and  the  command  to  be  baptized  in  the 
third.  Literally,  repent  je,  and  be  every  one  of  you 
immersed . 

Now,  "in  Greek,  as  in  language  .in  general,  the  verb 
is  ordinarily  put  in  the  same  number  and  person  as  its 
subject,  or  nominative  case.  This  is  its  agreement,  or 
concord.  There  is,  however,  this  special  exception  ; 
that  where  a  word  in  the  plural,  expressive  of  its  sub- 
ject, is  also  in  the  neuter  gender,  the  verbis  usually  in 
the  singular. — Bagster's  Lex.  Baptistheeto,  being 
third  person,  cannot  agree  with  the  second  persons, 
who  are  the  sul)ject  of  metanoeesate.  Thus  there 
must  be  a  different  subject — different  persons — for 
each  verb,  f    If  we  take  one  class  of  the  persons  ad- 

t  Lucas,  in  his  debate  with  Raj-,  pages  21.^,  430,  claimed  that 
1  Cor  14:39,  40,  2  Cor.  10:13,14,  are  of  like  construction  to  this. 
ButT'i^£<^0<o  in  both  the  14:40;  IG  :14,  most  clearly  takes  Travra 
for  its  nominative  -  all  things  be  done,  while  in  Chapter  14 :39, 
^r^/uze  andXio}.ohT£  (desire  and  forbid),  take  ao£,^.^o:— brethren 
as  their  nominative.  lu  Chapter  1G:13.  14,  yprjopeTre — watch, 
— aTrjxerere, — stand, — avdfH^sffOe — quit  you  like  men- — 
xaraiohdde, — be  strong,  take  "ye,"  "you,"  as  their  nominative, 
Mr.  Lucas  and  "Pres  Smith,"  of  the  Campbellite  College, 
claiming  1  Cor.  14:39,40:  10:13.14.  are  of  like  construction  to 
Acts  2:38,  shows  jgnorance  orafearful  amount  of  total  depravi- 
ty. Pres.  Cook,  of  LaCirange  College,  rightly  decided  these 
cases  not  parallel  to  Acts  2:38  To  see  the  resorts  of  errorists  is 
lamentable.  It  Is.in  this  way  all  sound  arguments  are  met,  error 
sustained,  and  the  world  made  believe  "anything  can  be  proved 
from  the  Bible." 


BAPTISJLA.L  REGENERATION . 


395 


dressed,  to  be  mockers,  impenitent,  :ind  another  class 
to  be  penitent  and  of  the  right  spirit,  we  can  readily 
understand  the  sentence.  It  will  then  be,  repent  ye 
mockers;  be  baptized  ye  penitent,  converted  ones  into 
(syml)olically)  remission  of  sins.  This  is  so  undenia- 
ble that  Mr.  Hand,  while  trying  to  evade  the  teaching, 
is  driven  to  accept  it  as  to  the  grammar  of  the  sen- 
tence.—  Text  Book  Exposed,  p.  196.  Thus,  only  the 
converted  are  commanded  to  be  immersed  into  remis- 
sion,—  while  the  others  are  commanded  to  repent. 
]My  second  reason,  that  the  ])ersons  here  commanded 
to  repent  are  not  to  l>e  baptized,  is  that  as  repentance 
must  tit  the  subjects  to  be  baptized,  Peter  would  not 
have  commanded  persons  Avho  had  not  repented  to  be 
baptized.  The  commission  («)  requires  that  baptism 
be  presented  only  after  repentance — after  being  dis- 
cipled.  It  reads:  "make  disciples  of  all  the  nations, 
baptizing  them,"  etc. — Matt.  28:  19.  But,  no  one 
who  has  not  repented  is  in  a  fit  state  of  mind  to  con- 
sider baptism — Kom.8:  5-9, — nor  is  he  a  disciple, 
ready  for  baptism.  To  have,  in  the  same  breath,  com- 
manded the  same  persons  to  repent  and  be  baptized, 
would  have  been  a  clear  violation  of  the  commission. 

The  tirst  preachers  never,  before  any  one  had  re- 
pented, commanded  him  to  be  baptized.  "Repent  3'e 
for  the  kingdom  of  heaven  is  at  hand;"  "repent  ye 
and  believe  ;"  "and  they  went  and  preached  that  men 
should  repent ;"  "except  ye  repent  ye  shall  all  in  like 
manner  perish  ;"  "commandeth  men  that  they  should 
all  everywhere  repent;"  "declared  both  to  them  of 
Damascus  first,  and  at  Jerusalem,  and  throughout  all 
the  country  of  Judea,  and  also  to  the  Gentiles,  that 
they  should  repent  ;"  "I  come  to  call  ....  sinners 
to  repentance  ;"  "to  give  repentance  ;"  "God  granted 


396 


THE  BIBLE  AGAINST 


repentance  ;"  "testifying  both  to  Jews  and  to  Greeks 
repentance." — Malt.  3:2;  4:  17;  Mark  1:  15;  (>: 
12;  Luke  13:  3:  Acts  3  :  19 ;  8  :  22  ;  17 :  30  ;  26  :  20 ; 
Matt.  9  :  13  ;  Acts  5  :  31  ;  11  :  18  ;  20  :  21.  Not  only 
did  they  never  command  impenitent  ones  to  be  bap- 
tized, but  they  refused  them  ba})tism  and  commanded 
them  to  rejient.  "But  wlien  he  saw  many  of  the 
Pharisees  and  the  Sadducees  coming  to  his  baptism  he 

said  unto  them  Bring  forth  fruits  worthy 

of  repentance."— Matt.  3  :  3,  8  ;  Acts  26  :  20.  (c)  A 
comparison  of  Acts  2  :  12,  37;  4  :  13-21,  clearly  .shows 
that  two  classes  of  persons  were  in  Peter's  presence 
when  he  said,  "repent  ye  and  be  every  one  of  you  im- 
mersed." One  class,  at  the  very  first — v.  12 — were 
perplexed  or  under  conviction,  while  the  "others  mock- 
ing said.  They  are  filled  Avith  new  wine."  Peter's 
sermon  had  led  these  "perplexed"  ones  out  into  the 
light,  by  the  time  he  uttered  verse  38.  But  the  oth- 
ers continued,  if  silenced,  yet,  impenitent,  as  Acts  4: 
14,  etc.,  shows.  Impiessed  with  their  haidness  and 
danger,  after  having  for  some  time  continued  his  dis- 
course, he  cries  to  them,  "repent  ye  ;"  to  the  convert- 
ed ones,  he  turned  and  said,  "be  immersed  each  of 
you,  in  the  name  of  Jesus  Christ  [symbolically]  into 
remission  of  sins."  That  these  different  "commands, 
were  given  to  different  classes,  is  plain  enough,"  when 
the  New  Testament  is  carefully  studied.  But  with  the 
living  voice,  gesture  and  manner  before  them,  this  Avas 
unmistakable  by  those  who  saw  and  heard  Peter  utter 
the  commands,  {d)  The  connection  yet  further  con- 
firms this  interpretation.  Artoue^d/isvoc — apodexamenoi 
— of  V.  41,  means  to  receive  gladly,  to  welcome,  to 
receive,  to  approve. — Rohinsnii  s  and  other  Lexicons. 
It  implies  a  heai  t  affectiouatch'  inclined  toward  the 


BAPTISMAL  REGENERATION. 


397 


thing  or  the  person  received.  Thus,  in  Luke  8:  40, 
the  multitude  welcomed  or  gladly  received  Jesus.  In 
Acts  15  :  4,  the  Church  welcomed  their  brethren.  In 
Acts  28  :  30,  Paul  welcomed  those  whose  hearts  led 
them  to  come  to  hear  the  gospel.  Hackett,  DeWette, 
Meyer,  Bengel,  et.  al.,  refer  us  to  v.  37,  for  explana- 
tion of  those  who  gladly  received  this  word.  The  per- 
sons who  gladly  received  his  words  were  the  converted 
inquirers  of  v.  37,  who  said,  "what  shall  we  do?" — 
Campbellites  add,  "to  be  saved,"  to  this,  Peter,  see- 
ing they  were  Christians,  said  to  tlievi,  "be  immersed 
each  of  you  in  the  name  of  Jesus  Christ  [symbolically] 
into  remission  of  sins."  This  joy,  as  the  sequel 
shows,  was  the  Psalmist's  joy,  when  "he  sang:  "He 
brought  me  up  also  out  of  an  horrible  pit,  out  of  the 
miry  clay  :  And  he  set  my  feet  upon  a  rock,  and  es- 
tablished my  goings," — Psa.  40  :  3,  They  were  Bap- 
tist converts,  in  a  Baptist  meeting.  Joyfully  they  en- 
tered the  water,  as  children  of  God ;  not  as  poor 
slaves  and  children  of  Satan,  tremlilingly  hoping  to 
find — in  the  language  of  Alexander  Campbell — "the 
gospel  in  the  water." — Cliristian  Baptist,  p.  417. 
Joyfully  they  realized  and  entered  the  water:  — 

"Complete  in  Thee, — no  work  of  mine 
May  take,  dear  Lord,  the  place  of  Thine; 
Thy  blood  has  pardon  bought  for  me, 
And  I  am  now  complete  in  ITiee." 

It  is  objected:  "Why  not  let  it  read  as  in  King 
James'  version,  or  in  the  Revised?"  Simply  because, 
for  the  reasons  given,  these  versions  are  not  so  clear  as 
the  Greek.  But  both  of  these  versions  condemn  the 
"e'n  order  to'''  notion,  (a)  Take  the  Bible  Union  and 
Revised  Versions  "unto"  remission.  Webster  says 
"unto"  means  only  "to,"    "To,"  he  says  "indicates 


398 


THE  BIBLE  AGAINST 


approach  and  arrival,  motion  in  the  direction  of  a 
place  or  thing  and  attaining  it,  access  .  .  .  effect, 
end,  consequence,  addition,  union;  accompaniment, 
and  the  like."  Now,  if  "motion  towards"  it,  is  the 
meaning,  it  means  tovvards,  as  figuring  how  grace 
brought  us  to  remission.  If  "  motion  into,  "  as  fig- 
uring how  grace  led  us  into  remission.  If  ".attain- 
ing," "access,"  "effect,"  it  figures  how  grace  gave 
us  access,  attained  for  us  remission.  If  "addition," 
"union,"  "accom]>animent,"  it  figures  how  grace  ad- 
ded to  us,  united  to  us,  conferred  upon  us  remission. 
(h)  If  we  read  it,  as  in  King  James'  version,  "for," 
we  find  Webster  says  "for' '  "in  the  place  of ;  instead  of ; 
because  of;  by  reason  of;  with  respect  to;  concerning; 
in  the  direction  of ;  toward;  the  reason  of  anything; 
the  antecedent  cause,  or  occasion  of  an  action ;  the 
motive  or  inducement,"  etc.  Thus,  by  bai)tism  we  are 
baptized  (symbolically)  instead  of,  because  of,  with 
respect  to,  on  occasion  of  an  inducement  or  motive  of 
or  to  remission.  Or,  littM-ally,  a  receipt  for  money  is 
an  acknowledgment  of  its  having  been  received;  im- 
prisonment for  crime  is  because  crime  /ms  been  com- 
mitted ;  punishment  for  any  act  is  because  the  act  has 
been  committed.  Eating  the  body  and  the  blood  of 
Christ,  in  the  Supper,  for  the  blessings  of  Christ,  is 
because  they  have  been  offered,  and  because,  by  faith, 
we  have  been  made  to  spiritually  eat  Christ.  Whether 
the  preijositions  be  taken  literally  or  figuratively, 
Campl)cllisin  does  not,  necessarily,  grow  out  of  it. 
((•)  Or,  take  eis  for  in  order  to,\t,  then,  does  not 
teach  that  Cam})l)ellism  is  true.  In  order  to  means  as 
a  conclilion  or  cause  of  receiving.  But  what  does  bap- 
tism in  order  to  i-cmission — since  we  ol)tain  remission 
by  the  blood  and  by  faith  into  the  blood, and  since  bap- 


BAPTISJIAL  KEGENEKATION. 


399 


tism  is  a  symbol — mean,  but  that  grace  has  plunged  us 
into  remission  or  is  necessary  to  remission?  As  the 
death,  the  resurrection  of  Christ  and  being  brought 
into  them  Avere  order  to  remission,  so  baptism,  their 
expression  is,  beautifully  in  a  figure,  in  order  to  re- 
mission. In  truth,  were  in  order  to  sanctioned  by  eis 
as  the  more  likely  rendering,  it  is  very  sure  that  Camp- 
bellism  is  too  lieht-headed  and  light-hearted  and  too 
little  "shod"  "with  the  preparation  of  the  gospel  of 
peace"  to  stand  upon  ice — e{s;.and,  I  should,  there- 
fore, in  that  case,  have  no  olijection  to  render  it  in 
order  to.  Winer,  on  e?^;  "Used  tropically  it  denotes 
aim  or  end.  " — N.  T.  Gram.,  p.  396.  (My  italics.) 
Therefore,  Hackett  comments,  "in  order  to  the  forgive- 
ness of  sins."  But  he  says  of  Acts  2  :38;  22  :16:  "In 
both  passages  baptism  is  represented  as  having  this 
important  efficacy,  because  it  is  the  sign  of  repentance 
and  faith  which  are  the  conditions  of  salvation."  —  On 
Acts,  22:1G.  As  illustrating  this,  Hackett  refers  to 
1  Cor.  6:  11  where  d-zAo-jaaade  is  rendered  "but  ye 
were  washed'' — (middle  voice — washed  yourselves  or 
suffered  yourselves  to  be  washed,  showing  that  bap- 
tism is  alluded  to)  as  though  baptism  had,  literally, 
washed  from  sin.  Commenting  on  1  Cor.  6  :11,  Adam 
Clarke  says  :  "The  washing  of  your  bodies  is  emblem- 
atical of  tlie  purification  of  your  souls."  Commenting, 
in  the  same  way,  but  rendering  eis  into.  Prof.  J.  K. 
Boise,  D.  D.,  says:  "It  is  of  the  greatest  doctrinal 
importance  to  obsei've  that  this  clause  (into  remission 
of  sins)  and  the  following  are  connected  grammati- 
cally and  logically,  not  alone  with  the  idea  of  bap- 
tism, but  with  the  three  ideas  combined,  repentance, 
faith,  baptism.''  Again  says  Prof.  Boise:  "Thus the 
verse  contains  clearly  the  ideas,  repentance  and  faith 


400 


THE  BIBLE  AGAINST 


the  inward  experience  of  which  liaptism  is  the  out- 
ward expression."  In  The  Standard,  in  answer  to  an 
inquiry  of  mine,  in  1882.  While  neither  Hackett  nor 
Boise  ever  thought  of  speaking  of  baptism  as  thus 
being  connected  with  remission  in  other  than  the  figu- 
rative sense,  Campbelhtes,  like  they  use  the  Scriptures 
and  like  Rome  uses  "this  is  my  body,"  "this  is  my 
blood,"  are  quoting  these  comments  of  theirs  as 
sanctioning  their  Popish,  baptismal  regeneration  no- 
tion. As  I  have  no  doctrinal  objections  to  their 
words  I  shall  not  be  surprised  to  hear  that  I  am 
quoted  on  the  Campbellite  side!  !  Such  use  of  men's 
writings  and  of  the  Bible  illustrate  tlie  principle  of 
Christ's  words:  "A  servant  is  not  greater  than  his 
lord.  If  they  persecuted  me  they  will  also  persecute 
you;  if  they  kept  my  woid  they  will  keep  yours 
also." — John  15:20.  As  most  of  these  Campbellites, 
like  their  Romanist  fathers,  who  do  not  know  the 
dilference  between  "this  is  my  body,"  "this  is  my 
blood,"  and  between  water  cleansing  literally  and 
cleansing  symbolically, — know  no  difference  between 
a  symbol  and  the  thing  symbolized,  we  ought  to  pray  : 
"Father,  foi'give  them;  for  they  know  not  what  they 
do."  It  is  objected :  "But  the  gift  of  the  Spirit, 
which  means  remission  is  promised  upon  baptism — 
'and  ye  shall  receive  the  gift  of  the  Holy  Ghost?'  " 
But,  "ye  do  err,  not  knowing  the  Scriptures."  For 
forgiveness  of  sin  is,  in  tlie  Scriptures,  never  said  to 
be  the  work  of  the  Si)irit.  God  and  Christ  only  for- 
give. See  Matt.  (5:  14,15;  9:6;  Mark  2:7;  11:26; 
Luke  23:  34;  IJohn  9  :  1;  Eph.  4  :  32 ;  Col.  2:  13; 
Acts  5:31.  To  the  Spirit  belongs  the  work  of  con- 
victing, regenerating,  sealing,  sanctifying,  etc.,  and,  in 
the  Apostolic  age,  the  work  of  conferring  the  miraculous 


BAPTISMAL  REGENERATION. 


401 


endowments.  See  John  16  :7-ll ;  1  Thess.  4:5;  Rom. 
8:5,  11,1(5,  27;  1  Cor.  2:4;  Gal.  4:29;  5:  16, 
17  ;  Eph.  2  :  18,  22  ;  3  :  16  ;  6:17;  1  Thess.  5:19; 
2  Thess.  2:13;  1  Peter  1  :  2,  22 ;  Acts  2:4;  10  :  1!)  ; 
8:  15,  17,  19;  10:  44.  This  gift  of  the  Holy  Ghost 
was  the  })ower  to  work  miracles,  etc.  It  was — save  in 
Acts  10  :  44-47, — conferred  not  only  after  conversion, 
but  after  baptism.  It  was  conferred  by  laying  on  of 
(miy  Apostles'  hands.  See  Acts  8  :  14-18;  19':  6.  If 
this  "gift"  is  remission  of  sins,  Campbellites  need  to 
add  another  saving  ordinance — that  of  laying  on  of 
hands  to  confer  this  "gift" — othorwi^^e  all  of  their 
converts  are  lost,  according  to  their  own  doctrines. 
On  Acts  8:  15,  Adam  Clarke:  "But  for  what  pur- 
pose was  the  Holy  Spirit  thus  given  ?  Certainly  not 
for  the  saiiclitication  of  the  souls  of  the  people;  for 
they  had  that  on  believing  in  Jesus  ;  and  that  the 
Apostles  never  dispensed.  It  was  the  miraculous  gift 
of  the  Holy  Spirit  which  was  thus  communicated;  the 
speaking  with  different  tongues  ;  and  those  extraordi- 
nary qualifications  which  were  necessary  for  the 
preaching  of  the  gospel."  Ncander  :  "Peter  called 
upon  them  to  repent  of  their  sins,  to  believe  in  Jesus 
as  the  Messiah,  who  could  impart  to  them  forgiveness 
of  sins  and  freedom  from  sin, — in  this  faith  to  ])e  bap- 
tized; then  would  the  divine  power  of  faith  be  mani- 
fested in  them,  as  it  had  already  been  in  the  commu- 
nity of  believers  ;  they  would  receive  the  same  gift  of 
the  Holy  Spirit." — Planting  and  Training  of  the 
Christian  Church,  p.  19;  so  Kuinoel,  et.  al. 

4.  That  baptism  only  figuratively  saves  is  certain, 
from  the  facts,  that  baptism  baptizes  into  the  Church 
and  that  those  baptized  into  the  Church,  on  the  day  of 
Pentecost,  were  saved  before  they  were  added  to  the 


402 


THE  BIBLE  AGAINST 


Church.  In  Acts  2  :47,  we  read  :  "The  Lord  added 
to  them  day  by  day  the  saved."  Sozomenous — au)^- 
of/evoui;  is  accusative,  preseut  participle.  Being  pre- 
ceded by  the  article  robe—  tons  it  is  here  a  substantive 
— a  noun.  Winer:  "The  present  participle,  with  the 
ai'ticle,  is  often  used  substantively,  and  then,  as  a 

noun,  excludes  all  time  So  when  it  is  accom- 

jjanicd  by  the  accusative  of  the  object  or  other  ad- 
juncts."— N'eio  Testament  Gram.,  j).  353.  In  ren- 
dering sozomenous  "should  be  saved"  the  Common 
Version  overlooked  the  article,  and  the  rule,  making  it 
a  noun.  Besides,  in  tlie  New  Testament,  the  present 
participle  is  rarely  used  for  the  future. —  Winer  p. 
340.  In  rendering  .'«i::()}n( mnis  a  (historical)  parti- 
ciple of  time  the  Iu  \  i^od  ^\•^sion  overlooked  this 
rule.  The  American  rcviscirf  of  the  New  Version  say: 
"For  those  that  'wei-e  being  saved,' read  'those  that 
were  saved,'  with  the  text  in  tlu;  margin."  The  text 
does  not  contradict  tliis,  liut  makt'S  it  say  those  who, 
at  the  time,  "were  Ix'ing  sa\c(l,"  that  is,  those  whom 
the  Gospel  had  saved  as  it  was  doing  its  work.  The  only 
true  rendering  is  "the  saved.''  The  Bible  Union's 
rendering  "are  saved"  is,  in  sense  correct,  thongh  not 
verbally  correct.    Adam  Clarke  :    "Those  who  were 

saved  in  ojjposition  to  those  who  were  lost." 

— int.  AVetstein,  "the  saved."  Ilackett,  "already 
secnrcd  tlicir  salvation."  So  Bloomtield :  "If  we 
kct'i)  vh>^v  io  ihv  j)roj)i-/c/i(s  It iifjnae  ....  we  cannot 
translate  otlierwisc  than  'the  saved'  'those  who  were 
saved,'  as  the  expi  essiou  is  rendered  by  Doddridge  and 
Mr.  Wesley,  which  is  also  snpjiorted  by  the  authority 
of  the  Pesch.  Syr.  Ver." — in  I.  Thus  "the  saved" 
and  not  the  children  of  Satan,  as  Campbellites  claim 
— see  last  chapter — were  baptized.    As  no  one  who 


BAPTISMAL  REGENERATIOX. 


403 


has  not  "remission"  is  saved,  that  only  those  who  had 
remission  Avere  baptized,  on  Pentecost,  is  beyond  a 
reasonable  doubt. 

Thus,  except  when  viewed  throush  Mr.  Campbell's 
Popish  glasses — which  he  received  from  Rome  throuoli 
the  Presbyterian  Church, — from  whatever  standpoint 
we  may  view  Act32  :38,etc.,  it  is  certain  thatthe  Jerusa- 
lem Church  was  a  Baptist  Church — baptizing  oi\\y^'tIie 
saved,"  Acts  2:38,  independently  of  the  arguments 
on  faith  and  the  symbolism  of  baptism,  proves  that 
baptism  is  a  sj'mbolical  institution,  for  only  the 
saved. 

II.  Other  Ob.jections. 
1.  It  is  claimed,  by  Cainpl)ellites,  that  as  Corne- 
lius was  baptized,  ba))tism  was  telling  him  ''whereby 
thou  shalt  be  saved  and  tli}'  house."  Acts  11  :14.  But 
I  reply,  (a),  the  next  two  verses,  compared  with 
chai)ter  10:44-47,  show  that  they  were  saved  before 
baptism  ;  and  chap.  10  :43,  clearly  says  this  salvation 
was  by  faith.  ]\Ir.  Hand,  boldly,  denies  that  they  were 
saved  before  baptism. — '■'■Text  Book  Exposed,'' j). 240. 
But  Peter  mentions  in  Acts  11:17,  IS,  and  10:47, 
their  having  received  the  Holy  (ihost  as  proof  that 
they  alreadv  had  "repentance  unto  life.'' — See  Adam 
Clarke,  ou  Acfs  11:17,  18,  Seott,  Betujel,  Matt. 
Henri/,  De  Wvtte,  Meyer,  Ilaekett,  et  al. — all  of  whom 
agree,  in  Matt.  Henry's  language,  that  this  is  "spirit- 
ual life  ....  a  holy,  heavenly  and  divine  life."  So 
Olshausen,  Bloomficld,  Doddridge,  Meyer,  Barnes. 
Their  magnifying  and  praising  God — in  v.  4(> — was,  in 
fact,  proof  of  their  salvation  and  was  a  "Cluistian 
experience."  {h)  Chapter  10:43,  is  the  direction  to 
Cornelius  as  to  how  to  be  saved.  Thereupon,  the}' 
beheve  and  are  saved.    The  remainder  of  the  chap- 


404 


THE  iilBLB  AGAINST 


ter  is  what  next  to  do  after  being  saved,  (c)  Inde- 
pendent of  other  plain  proofs  against  baptism  here 
saving,  the  whole  Bible,  on  "faith  only"  and  bap- 
tism only  a  figure,  forbids  inferring  that  Cornelius  was 
directed  to  be  baptized  to  be  saved. 

Objection  2. 
"He  that  believeth  and  is  baptized  shall  be  saved" 
proves  that  baptism  literally  saves. — Mark  16:l(i.t 
But  in  reply  to  this  inference,  1  ask,  («),  how 
dare  you,  in  view  of  the  other  Scriptures  to 
the  contrary,  from  one  Scripture,  infer  the 
Popish  doctrine,  "the  Gospel  in  water," — Alexan- 
der Campbell's  words — until  you  liave  taken  prayerful 
pains  to  see  if  that  passage  will  not  admit  of  a  differ- 
ent sense?  {h)  The  Campbellite  forgets  that  it  does 
not  read,  "he  that  disbelieveth"  and  is  not  baptized 
shall  be  damned  ;  but  "he  that  disbelieveth  shall  be 
condemned."  Now,  Moses  E.  Lard  represents 
Campbellism,  when  he  says,  of  belief  and  baptism, 
these  words  "appoint  them  jointly  and  make  them  of 
equal  value." — ^V^^at  Baptism  Is  J^or,  JVo.2,p.  6. 
(My  italics.)  Of  repentance,  faith  and  baptism  he 
says,  each  is  held  to  l>e  equally  necessary  to  salvation : 
"This,  with  us  is  an  item  of  faith,  held  as  we  hold 
the  resurrection  of  the  dead." — Idem  p.  1.  If  bap- 
tism is  necessary,  at  all,  to  salvation,  Avhy  insert  it 
in  connection  with  ".sy/i)(  '  and  omit  it  in  connection 
with  "co?uZe;rtner/"  ?  This,  at  once,  raises  a  doubt 
about  baptism  as  essential  to  salvation  ;  for,  if  essen- 

t  Of  course,  I  know  that  the  S.  V.  MSS.— the  two  best  MSS.— 
omit  the  pass.age.  "The  passage  is  irji-ctiMl  by  the  majority  of 
modern  critics  on  the  testimony  of  thcsi'  two  MSS.  and  of  old 
writers  on  internal  evidence  and  divlMw." ^SmUh's  Bib.  Die. 
Vol  2,  p  1790.  So  the  Revised  Version  inserts  it  as  doubtful. 
Whether  or  not  genuine,  it  affords  no  support  to  Campbellism. 


BAPTISilAL  REGENERATION. 


405 


tially  related  to  salvation,  its  omission  must,  though 
every  other  condition  were  fulfilled,  insure  damnation. 
Thus,  God  plainly  said  that  the  sinner  "shall  be  cut 
off." — Gen.  17:14.  (c)  Baptism  is  inserted  in  con- 
nection with  being  saved,  because  it  sustains  a  very 
important  connection  to  being  saved.  Asa  spnbol  of 
being  saved — as  we  have  seen — baptism  sustains,  if 
l)ossible,  a  closer  and  more  important  connection  with 
being  saved,  than  does  the  Supper.  It  is  the  symbol- 
ical expression  and  confession  of  salvation.  Thus,  it 
is  very  naturally  connected  with  salvation.  But  it 
sustains  and  can  sustain  no  relation,  whatever,  to 
damnation.  Nowhere,  in  the  Bible,  is  baptism  hinted 
as  having  any  connection,  whether  real  or  symbolic, 
with  damnation.  Stier,  though  believing  in  water  sal- 
vation, sees  this,  and  says,  upon  the  passage  :  "It  is 
not  said  he  that  is  not  baptized  shall  l)e  condemned. 
Baptized  or  not,  even  if  baptized  the  unl)elieviug  shall 
be  condemned.  And  this  must  lead  us  to  decide  that  in 
the  former  clause  the  same  hold  good  :  the  believer  shall 
be  saved,  even  though  he  be  not  baptized.  All  anxious 
misunderstanding  of  the  inseparable  conjunction  of 
baptism,  is  removed  by  the  plain  sequel  of  the  clause 
— but  he  that  believeth  not,  and  only  he,  shall  be  con- 
demned."—  W(jnls  of  Jesus,  Vol.  8,  p.  364.  01- 
shausen,  another  believer  in  baptisnnd  regeneration, 
concedes  that  the  omission  of  baptism  from  the  last 
half  of  the  verse  "  serve  to  indicate  that  the  internal 
{)rocess  of  regeneration  as  necessary  to  salvation,  but 
that  in  certain  cases  the  external  ordinance  of  baptism 
can  be  dispensed  with." — inl.  (d)  Baptism  is  in- 
serted in  connection  with  being  saved, because  its  rela- 
tion and  importance  to  faith  make  it  a  test  of  whether 
we  are  saved. 


406 


THE  BIBLE  AGAINST 


(e)  There  are  two  senses  in  which  we  are  literally 
"saved."  The  first  is,  we  are  saved  when  we  be- 
lieve. See  John  3  :  15,  16;  1  Cor.  1  :  18,  21 ;  2  Cor. 
2:15;  Ei)h.  2  :  5,  8.  The  first  sense  includes  all  that 
makes  a  Christian.  We  are  then  called  saved  because 
of  Philip.  1  :  6.  The  second  is,  in  our  final  deliv- 
erance.— Miirk  13:  13;  1  Cor.  3;  15.  This  sense  of 
salvation  is  used  in  reference  to  works  being  the  test  of 
the  true  Christian — the  gold — as  only  the  gold  endures 
the  fire. — 1  Peter  1  :  7.  In  tliis  sense  obedience  tests, 
but  does  not  procure  salvation.    (See  next  point.) 

( 1)  In  Luke  18  :  18-24,  we  read  of  a  young  man  who 
thouglit  himself  saved.  Jesus,  not  because  "sell  all 
thou  hast""  aiul  give  to  the  i)oor,  is  a  condition  of  re- 
mission and  of  sah  ation,  but  because  the  spir'it  of  obedi- 
ence is  a  test  of  coincrsion,  to  test  him,  and  that  he 
might  thereby  test  himself,  commanded  him  to  make 
that  sacrifice.  As  well  can  a  sect  make  the  test,  put 
to  this  young  man,  a  literal  condition  of  salvation,  as 
to  make  ba|)tism  its  condition.  Yea,  more  so;  for  he 
was  commanded  to  do  so  that  he  might  have  treasure 
in  heaven ;  but  nowhere  are  we  commanded  to  be  bap- 
tized that  we  may  literally,  therel)}^,  possess  heaven. 

(2)  In  the  same  Chapter  we  are  told  :  "There  is  no 
man  that  hath  left  house  or  wife,  or  brethren,  or  par- 
ents, or  children  for  the  kingdom  of  God's  sake,  who 
shall  not  receive  manifold  in  this  time,  and  in  the 
world  to  come  eternal  life," — v.  2i).  This  teaches  we 
must  leave  all  to  be  saved,  as  plainly  as  any  passage 
teaches  baptismal  salvation — plainer,  for  this  is  literal. 
Why  not,  then,  build  another  sect  upon  it  ?  Simply 
because  we  know  that  it  is  to  be  taken  when  circum- 
stances place  the  great  sacrifice  before  us,  as  but  a  test 
of  conversion.    Just  as  Abraham's  offering  Isaac  was 


BAPTISMAL  REGENERATION. 


407 


not  a  means  or  condition  of  conversion,  but  its  test. 
See  Sections  2  and  3  of  this  Chapter  on  Abraham's 
justitication.  Jesus  does  not  say  that  doing  His  com- 
mandments makes  us  Christians.  But  he  does  say  it 
proves  us  Christians:  "If  ye  love  me  ye  will  keep 
my  commandments." — ,John  14  :  15.  "For  this  is  the 
love  of  God,  that  Ave  keep  His  commandments." — 1 
John  5  :  3.  But  suppose  a  man  has  not  been  misled, 
but  knows  these  commandments  and  will  not  obey  ? 
Can  he  find  salvation  without  keeping  these  command- 
ments ?  The  answer  is,  according  to  the  Scriptures, 
instead  of  finding  salvation  by  keeping  His  command- 
ments, they  are  kept  because  salvation  has  been  found, 
as  a  proof  of  possessing  salvation.  On  this,  John  is 
very  plain:  "And  hereby  we  know  Him,  if  we  keep 
His  commandments.  He  that  saith  I  know  Him" — 
i.  e.,  i)rofesses  that  he  is  saved  and  will  not  obey — 
"and  keepeth  not  His  commandments,  is  a  liar,  and 
the  tfiifh  is  not  in  him'''' — i.  e.,  has  never  been  con- 
verted.—1  John  2  :  3,  4. 

Barnes'  comments  on  Mark  1(5 :  16  :  "It  is  worthy 
of  remark  that  Jesus  has  made  baptism  of  so  much  im- 
portance. He  did  not  say,  indeed,  that  a  man  could 
not  be  saved  without  baptism,  but  He  strongly  im- 
plied that  where  this  is  neglected,  l-non-ing  it  to  he  a 
command  of  the  Savior,  it  end;nigers  the  salvation  of 
the  soul.  Faith  aud  baptism  are  the  conditions  of  a 
('hristian  life :  the  one  the  Ix'ginning  of  piety  iii  the 
wr/?,  the  other  of  its  manifestation  before  men,  as  a 
profession  of  religion.  And  every  man  endangers  his 
interests  by  being  ashamed  of  Christ  before  men." — 
In  G.  W.  Clarke's  Commentary.  Stier  :  "Indeed  in 
respect  to  those  who  already  believe,  and  who  may  re- 
ceive baptism,  this  obligation  of  obedience  and  con- 


408 


THE  BIBLE  AGAINST 


fession  remains,  and  it  is  consequently  a  test  of  their 
faith."— Words  of  Jesus,  Vol.  8,  p.  364.  Alford  : 
"Belief  and  disbelief  are  in  this  verse  the  great  lead- 
ing subjects,  and  pisteusas  on  this  account  must  stand 
first." — in  I.  Bengel :  "The  want  of  baptism  does  not 
condemn  unless  it  be  through  unbelief  that  baptism  is 
refused." — in  I.  Bengel  refers  to  Gen.  17  :  14,  where 
it  is  said :  "And  the  uncircumcised  male  who  is  not  cir- 
cumcised in  the  flesh  of  his  foreskin  shall  be  cutoff" — 
as  confirming  the  position  that  baptism  is  not,  by 
this  passage,  made  necessary  to  salvation ;  for, 
while  there  cut  off  is  expressly  the  penalty  for  not 
being  circumcised,  here  there  is  no  penalty,  what- 
ever, for  not  being  baptized.  "The  penalty  of  neg- 
lecting circumcision  is  more  expressly  indicated" 
there.  This  is  just  as  Mr.  Spurgeon  says  of  con- 
tributing to  Foreign  missions.  Replying  to  the 
question:  "Will  the  heathen  be  saved  without  the 
gospel,"  he  retorts:  "Better  ask,  will  we  be  saved  if 
we  do  not  send  it  to  them."  Meaning,  not  that  con- 
tributions, etc.,  to  Foreign  missions,  are  conditions  of 
pardon,  salvation  ;  but  that  they  are  tests  of  pardon 
and  salvation.  Read,  again,  here,  master  the  Sections 
2  and  "(3)"  of  this  Chapter  on  Abraham's  justifica- 
tion by  faith,  and  his  justification  by  works.  Jesus 
connected  baptism  with  the  first  clause  of  Mark  IG : 
IG,  because  it  is  connected  with  salvation  as  its  crys- 
talizing,  expressive  symbol,  as  its  confession,  at  the 
very  beginning  of  the  outward  Christian  life,  and  as  a 
test  of  its  being  possessed  by  him  who  professes  to  be 
saved;  and  He  omitted  it  from  the  last  clause  because 
it  has  no  relation,  whatever,  to  damnation.  Therefore, 
we  must  not  only  decide  that  Mark  IG  :  16,  gives  no- 
support  to  Campbellisu),  but,  that,  by  the  positions 


BAPTISMAL  REGENERATION. 


409 


it  assigns  to  faith  and  ^to  baptism,  it,  alone,  proves 
that,  in  the  Great  Day,  Carapbellism, — 

"  Like  the  baseless  fabric  of  a  vision, 

.  shall  dissolve, 

And  leave  not  a  track  behind." 

Objection  3. 
"John  3:5,  says:  'Except  a  man  be  born  of  water 
and  of  the  Spirit  he  cannot  enter  into  the  kingdom  of 
God.'  "  In  reply,  (a),  to  make  this  teach  Campbell- 
ism  is  to  make  it  contradict  the  whole  Bible.  There- 
fore, we  ought  to  prayerfully  see  whether  it  will  not 
admit  of  the  teaching  of  the  other  Scriptures,  (b)  If 
you  say,  "because  water  is  placed  first  it  teaches  that 
baptism  comes  first,"  I  ask  you  to  reconcile  this  with 
your  sincerity,  in  claiining  to  teach  that  men  must 
repent,  believe,  etc.,  before  baptism.  Campl)ellism 
teaches  just  what  your  objection  implies;  but,  as  some 
Campbellites,  when  pressed,  deny  their  teaching,  I 
leave  them  to  crack  this  nut.  (c)  On  the  symbolism 
of  baptism  we  have  seen  what  born  of  water  means. 
See  Section  4  and  "(4),"  of  this  chapter,  where 
this  passage  is  made  plain.  It  symbolically  represents 
our  being  born  from  the  dead.  (tZ)  In  answer  to  why 
water  here  appears  before  the  birth  of  the  Spirit,  I 
reply  :  The  Pharisees  and  the  lawyers  treated  John's 
baptism  with  contempt. — Luke  7:30.  Nicodemus, 
belonging  to  this  class,  had  rejected  John's  teaching, 
was  now  ignoring  John  and  his  baptism,  by  coming  to 
Jesus,  directly.  To  rebuke  this  insult  to  the  Sender 
of  John,  Jesus,  to  emphasize  John's  baptism, — "born 
of  water" — mentions  it  first.  Nicodemus,  knowing  of 
John's  baptism,  doubtless,  saw  the  point.  Nicodemus, 
knowing  the  rule,  that,  except  for  emphasis  and  im- 
portance of  ideas,  the  words  of  a  sentence  ai'e  arranged 


410 


THE  BIBLE  AGAINST 


according  to  their  relation  to  each  other. — See  Wi- 
ner's Gram.,  N.  T.,p.  546, — and  knowing,  from  Ihe 
Old  Testament,  that  ceremonies  are  but  symbols,  un- 
derstood that  Jesus  reversed  the  order  of  the  words 
to  teach  him  that  the  proud,  contemptuous  spirit,  to- 
wards John  and  his  baptism,  was  against  God,  and 
indicated  such  wickedness  of  heart,  th:\t,  while  he  en- 
tertained it,  there  was  no  hope  for  him.  Stier  and 
Bengel,  though  believing  in  baptismal  regeneration, 
acknowledge  this,  as  the  reason  for  water  appearing 
out  of  its  regular  position. —  Words  of  Jesus,  Vol.4, 
}).  394 ;  Bengel  in.  I .  Tholuck,  Lucke  and  Neander  : 
"The  water  ni.iy  have  already  been  known  to  Nieode- 
mus,  from  the  bai)tism  of  John,  as  a  symbol  of  the 
purification  of  the  inner  man." — Tlioluch  inl.;  Bengel 
et  al.  Bloomtield  :  "Figuratively,  a  complete  altera- 
tion and  reformation.  Baptism  as  the  symbol  and 
pledge  of  it." — in  l.  "The  entire  change  of  heart 
and  purification  of  mind  ti/pijicd  by  the  ceremony  of 
baptism." — Idan,  in.  I.  Contirniine:  this  is  the  fact 
that  dviodev  rentlered  again  means  only  above.  It  never 
means  n<>:iin.  Its  meaning  is  "to}),"  "first,"  "above." 
In  V.  31,  in  chiipter  lihll;  James  1:17;  3:15,17, 
it  is  rendered  "above."  Besides  nahv  is  the  w^ord  for 
ngain.  As  baptism  is  not  "from  above"  the  real 
birth  is  not  ba])tism.  The  Spirit — Grace  only — is  from 
"above."  Hence,  baptism  can  be  onlj^  symbolical  of 
the  change  from  "above."  (e)  The  kingdom  signifies 
the  Church,  which  begins  on  earth  and  extends  into 
the  eternity  of  eternities — s^V  rove  aiMvaz  rCov  aUovcov. 
See  first  of  Chapter  IX  for  what  the  kingdom  is. 

(f)  In  the  fact  that  water  is  not  mentioned  or  im- 
plied in  verses  5  and  (>,  is  very  strong  evidence  that 
baptism  is  only  thrown  in  here  as  symbolical,  (g) 


BAPTISMAL  KEOENERATION. 


411 


John,  having  demanded  proof  of  regeneration  and 
new  life  before  baptism,  settles  the  question,  that,  by 
alluding  to  his  baptism,  Jesus  meant  for  us  to  under- 
stand it  as  a  symbolical  birth.  On  John's  demand,  see 
Section  4  and  II,  of  Chapter  X,  of  this  book.  I 
conclude  this  chapter  by  reminding  the  reader  that  I 
have,  now,  noticed  all  the  points  on  which  Campbellites 
place  much  reliance,  to  establish — in  the  language  of 
Alexander  Campbell — "Christian  immersion  is  the 
Gospel  in  water." — Christian  Baptist,  p.  417. 


412 


BAPTISMAL  REGENERATION 


CHAPTER  XIV. 

SELF-CONDEMNING  INCONSISTENCIES    AND  ABSURDITIES 
OF  THE  CAMPBELLITE — BAPTISMAL  REGENER- 
ATION PLAN  OF  SALVATION. 

According  to  the  Common  Version,  Solomon  said  : 
"The  legs  of  the  lame  are  not  equal." — Prov.  2G  :7. 

1.  Campbellism  is  hime,  in  tryino^  to  hold  to  a  plan 
of  salvation  by  grace  only, "apart  from  works,"  and  at 
the  same  time,  reh'ing  on  works — on  baptism  to  save. 

2.  Campbellism  is  lame,  in  that  it  presents  God  as 
whimsical,  changeable,  having  one  plan  of  salvation 
for  him  who  will  conform  to  it  and  another  for  him  who 
will  not.  Thus,  to  the  man  who  believes  baptism  will 
save  him,  with  Campbellite<,  it  ishisonly  hope.  To  him 
who  does  not  submit  to  baptism,  there  is  a  hope 
Only  some  of  the  Canipbellites  are  subject  to  this 
charge;  as  many  of  tliein  believe  there  is  no  hope  for 
any  one  who  dies  without  baptism.  Those  who  be- 
lieve there  is  no  hope  for  the  unimmersed  are  consist- 
ent. 

3.  But  nearly  all  Canipbellites  are  subject  to  the 
charge,  that  they  hold  God  as  having  one  plan  of  sal- 
vation for  one  class  and  another  for  another,  in  that 
they  concede  that  Baptist  baptism  is  valid.  Thus, 
Alexander  Campbell  says  :  "Knowing  that  the  eflScacy 
of  this  blood  is  to  be  communicated  to  our  consciences 
in  the  way  which  God  has  pleased  to  appoint,  we  'stag- 
ger not  at  the  promise  of  God'  but  flee  to  the  sacred 


I^'co^■sISTE^XIES  axd  absurdities. 


413 


ordinance  whicli  brings  (lie  blood  of  Jesus  in  contact 
icith  our  consciences.  Without  knoicing  and  believing 
this,  immersion  is  as  empty  as  a  blasted  nut.  The 
shell  is  there  but  the  kernel  is  icanting.'" — Christian 
Baptist,  jj.  521.  As  Baptist ;>  heartily  repudiate  bap- 
tismal regeneration,  their  baptisms  are  never  adminis- 
tered to  regenerate,  cleanse  the  conscience.  Hence, 
though  immersed.  Baptists,  iiuismuch  as  they  do  not 
baptize  to  save,  are  destined  to  hell,  unless  converted 
to  Campbellisni.  Yet,  as  a  rule, Canipbellites  receive, 
without  re-baptism,  every  one  they  can  seduce  from  the 
Baptists  I  AfewCampbellites  see  this  fatal  inconsistency. 
Thus  the  ''Christian  '  Jlessengert^ays  :  "Baptism  with 
its  Scriptural  connection  is  for  remission  of  past  sins. 
Have  the  Baptists  all  its  Scriptural  connections?  To 
believe  on  Je^us  Christ  is  to  believe  on  his  teachings. 
Dc  Baptists  believe  on  his  teachings?  Do  they  believe 
baptism  is  for  the  remission  of  sins?    Do  they  believe 

the  Gospel?  If  so,  they  are  Christians,  and 

there  is  not  much  difference,  between  us.  .  .  .  Ee- 
ceiving  them  without  re-baptism  is  admitting  that  they 
are  Christians — that  their  sins  are  all  remitted,  or  that 
baptism  is  not  essential  to  salvation.  If  they  are  right, 
we  are  wrong.  If  we  are  right,  they  are  wrong.  If 
they  are  right,  we  ought  not  to  contend  that  they  are 
wrong — 'consistency  is  a  jewel.'  Some  of  our  leading 
brethren  will  not  brother  them  any  way.  Now  for  the 
test.  The  Baptists'  sins  are  remitted,  or  they  are  no> 
remitted.  If  their  sins  are  remitted  then  they  are 
right.  If  their  sins  have  never  been  remitted  then 
they  should  submit  to  re-baptism.  They  are  either 
out  of  Christ  or  in  Christ.  If  they  are  in  Christ  let 
us  bid  them  God-speed  ;  they  are  right.  If  they  are 
out  of  Christ  then  they  should  be  baptized  into  Christ. 


414 


BAPTISMAL  RKGENERATION 


But  says  one,  when  his  faith  gets  right  that  makes  his 
baptism  right;  hut  that  is  putting  the  cart  before  the 
horse,  .  .  .  ,  ,  Then  when  his  faith  gets  right  he 
should  be  baptized,  or  re-baptized,  if  you  please." — 
Quoted  in  Western  Recorde7\  The  Old  Path  Guide, 
of  Sept,  19,  1.S84,  (Louisville),  says:  "Now  if  the 
immersed  did  not  become  the  children  of  God  whenim- 
vierscd,  their  immersion  is  worthless." — Iji  Am.  Bap- 
tist Flag.  These  Campbellites  reason  too  well  for  their 
own  cause,  as  so  many  of  their  brethren  will  not  swallow 
the  logical  consequences  of  tlieir  own  doctrine.  Thus, 
in  one  breath,  Campbellites  declare  heaven's  law  is  to 
be  baptized  that  you  may  be  regenerated,  i)ardoned, 
etc.  ;  in  the  next,  they  declare  Baptists,  who  were 
baptized  on  a  wholly  different  lav; — l)ecause  they  are 
regenerated,  pardoned,  etc. —  saved.  If  the  design  of 
baptism  is  not  essential  to  its  validity,  to  be  baptized 
to  please  the  devil  would  be  valid  baptism.  If  Camp- 
bellism  is  true,  why  recognize  the  Baptist  position 
true,  b}^  receiving  Baptist  baptism? 

4.  If  Campbellism  is  true,  all  Baptists  will  be  lost 
eternally.  Why?  Simply  because  Baptists  have  not 
been  bai)tized  to  be  saved,  but  because  they  are  saved. 
Yet,  Campbellites,  as  a  rule,  will  not  dare  swallow  this 
conclusion  of  their  own  doctrine. 

5.  If  Campbellism  is  true,  the  father  and  founder 
of  the  Cami)hellitc  Church  and  many  of  the  leading 
Cauipbcliito  preachers  are  in  perdition.  Why?  Be- 
cause they  had  been  baptized  with  Baptist  baptism  an<l 
were  not  re-ba[)tized.  Yet,  Campbellites  here  flee  from 
their  own  doctrine. 

(!.  If  Campbellism  is  true,  nearly  all  the  Campbell- 
ites will  be  lost.  Why?  Because  Canipbellite  baptisms 
all,  or  nearly  all,  have  come  from  men  who  have  been 


INCONSISTENCIES  AND  ABSURDITIES. 


415 


baptized  hy  men  with  other  than  Canipl)ellitc  baptism. 
I  mean  that  nearly  all  the  fir.st  Campbollitc  preachers 
had  l>aptist  baptism — in  the  sense  that  the}'  -were  bap- 
tized on  a  profession  that  they  were  already  saved.  IIow 
can  a  man  baptize,  who  himself,  has  never  been»Script- 
urally  l)aptized? 

7.  Campbellites  teach  that  it  is  right  to  commnne 
with  children  of  Satan.  Aeeordiiin;  to  their  position, 
on  the  action  of  baptism,  Pedo-l)a[)tists  are  yet  ont  of 
the  kingdom,  unregeneratc  and  unpardoned,  and  are 
ehildicn  of  Satan.  So  of  r)a[)tists,  according  to  the 
Cainpbellitc  position  on  the  design  of  bai)tism.  Yet, 
Campbellites  teach  that  they  should  commune  with 
both  Baptists  and  Pedo-baptists  ! 

8.  When  pressed,  many  Cani})bellites  dare  not  affirm 
the  consequences  of  their  t)\vn  position.  A\  hile  some 
of  them  arc  sufficiently  candid  to  avow  the  consequen- 
ces of  their  doctrine,  that  only  Campbellites  will  be 
saved — that  the  unbaptized  will  be  lost —most  Camp- 
bellites are  like  the  Jews,  when  Jesus  asked  them  : 
"The  baptism  of  John,  whence  was  it?  from  heaven 
or  from  men?" — (  Matt.  21-25  ) — they  say  "we  know 
not."  Some  time  ago,  some  one  asked  the  Old  Path 
Griide:  "If  baptism  is  for  the  remi-^sion  of  sins, 
what  will  you  do  with  tlie  man  who  is  a  ixMiitent  be- 
liever, intends  to  be  ba{)tized,  is  on  the  road  to  the 
water  when  a  limb  falls  on  him  and  kills  him.  Will 
he  be  lost?"  To  this  the  paper,  like  the  Jews,  as  re- 
gards eJohn's  baptism,  and  with  the  same  munl)ei-  of 
reasons,  answered  :  "A\  c  refuse  to  give  our  opinion, 
for  two  reasons:  1.  It  cannot  do  the  dead  [)eiiitent 
believer  any  good.    2.  It  nniy  do  the  living  harm  .  . 

,  .  .  We  refuse  to  give  an  opinicni  where  no  good, 
but  possible  evil  can  result." 

Now,  if   the   question  were  put   to    a  Baptist, 


416 


BAPTISMAL  REGENERATION 


what  has  become  of  a  man  who  intended  to  be- 
lieve, and  was  killed  before  believing,  the  Bap- 
tist would,  unhesitatingly  say:  He  is  lost,  as  is  ev- 
ery sane  person,  old  enough  to  believe  who  dies 
without  believing.  The  Baptist  would  sustain  his 
answer  by  our  Savior's  words,  "  he  that  disbelieveth 
shall  be  condemned." — Mark  16:  16.  But,  where, 
OH  !  WHERE  !  !  would  the  Campbell ite  find,  he  that 
is  not  baptized  shall  be  condemned  ?  To  the 
answer  of  the  Old  Path  Guide,  the  Baptist  Glean- 
er well  replies:  "The  Old  Path  6r««"(Ze  further  states 
that  when  such  a  case  occurs,  there  will  be  time 
enough  to  consider  it.  But  a  like  case  has  occurred. 
Some  two  years  ago,  a  lady  joined  at  a  monthly  meet- 
ing, made  'the  good  confession,'  and  was  ready  to  be 
baptized.  But  the  preacher  being  unwell,  and  the 
weather  being  inclement,  the  baptism  was  postponed 
on  account  of  the  preacher.  Before  his  return  the 
lady  died,  and  the  0.  P.  Gtu'de  had  the  case  up.  Was 
baptism  for  the  remission  of  her-  sins?  If  we  mistake 
not,  'can't  tell  was  the  answer.  Sha'nt  tell,  is  the 
answer  now.  Tt  was  thus  with  the  opposers  of  the 
gospel  in  (he  beginning.  'The  baptism  of  John  was  it 
from  heaven  or  of  uien?'  Can't  tell  was  the  answer. 
Thus  error  when  coiuiered,  bites  and  devours  itself. 
Let  it  be  cornered."  The  very  reason  that  she  was 
lost — according  to  Campbellisin,  without  baptism — was 
the  reason  why  the  living  should  be  warned  and  ben- 
efited liy  a  lesson  from  her — to  never  put  off  for  a 
moment,  on  any  account,  baptism — "seek  first  the 
kingdom,"  etc. 

9.  Campbellism  teaches  that  God  has  diffei*ent 
plans  of  salvation.  Plan  first, — for  those  Avho  lived 
before  John's  time.    Plan  second. — for  those  who 


INCONSISTENCIES  AND  ABSURDITIES. 


417 


lived  between  John's  preaching  and  Pentecost.  Plan 
third, — for  those  who  since  Pentecost  believe  baptism 
literally  saves — that  it  is  so  designed.  Plan  fourth, — 
for  those  who  believe  it  is  a  profession  of  having  been 
saved.  Plan  fifth, — for  the  Eantist  who  rejects  bap- 
tism for  rantism.  Of  course,  plans  "fourth"  and 
"fifth"  are  chargeable  to  only  the  Campbellites  who 
believe  that  Baptists  and  Eantists  will  be  saved.  The 
editor  of  the  '■'■Christian''''  Standard,  in  replying 
to  the  Journal  and  Messenger's  faithfully  stating 
the  Scriptural  position, — "he  that  disbelie\eth  shall 
be  condemned" —  promulgates,  impliedly,  a  sixth 
plan  of  salvation,  which  may  save  all.  He  says : 
"The  editor  of  the  Journal  and  Messenger  has 
committed  himself  to  the  doctrine  of  the  eternal 
damnation  of  all  who  do  not  believe  in  the  Lord 
Jcsus  Christ.  He  does  not  say  simply  that  they 
may  not  be  saved,  or  that  he  does  not  know  what  Avill 
become  of  those  who  in  every  nation  fear  Crod  and 
work  righteousness."  The  case  alluded  to,  by  Mr. 
Errett,  has  no  such  meaning  as  he  puts  into  it.  One 
would  tliink  the  Cami)bellite  ways  of  salvation  are  as 
accommodating  as  Pedo-rantist  notions  with  regard  to 
baptism.  The  man  who  can  find  no  place  in  one  of 
six  plans  of  salvation,  certainly  nuist  be  a  hopeless 
case,  indeed.  But  these  plans  of  salvation  represent 
God  as  the  dog's  master.  He  boasted  of  his  dog's  obe- 
dience. To  show  his  friend  the  dog's  obedience,  he 
commanded  him  to  "go  out,"  at  which  the  dog  arose, 
went  under  the  l)ed.  Seeing  him  going  under  the  bed, 
the  master  saved  the  dog's  reputation  for  obedience  by 
adding — "or  under  the  bed."    So  Campbellites  get 

the  people  into  salvation  in  one    way — or  in 

one  of  the  six  !  !    That  plan  of  salvation  which  is  so 


418 


BAPTISMAL  KEGENERATION 


fickle  and  changeable  must  impress  every  reasoning 
person  as  a  fatal  delusion. 

10.  Campbellism  has  one  plan  of  pardon  for  the 
Christian;  another  for  the  non-Christian.  The  Christ- 
ian is  saved  without  baptism;  the  sinner  by  baptism. 
Now,  sin  is  sin.  Its  pardon  must  be  based  on  the 
eternal,  unchangeable  principles  of  the  divine  g(wern- 
ment.  Under  no  dispensation  has  God  had  one  plan 
to  pardon  the  sins  of  His  people,  and  another  to  par- 
don others.  But  one  law  of  pardon  to  the  penitent, 
whether  professor  or  non-professor — by  faith,  {a) 
David's  pardon,  after  being  a  professor,  is  presented 
by  the  Apostle  as  the  plan  of  pardon  for  those  who 
never  were  pardoned.  See  Eom.  4  :  12,  especially  vs. 
5.  G,  7.  (h)  The  Ephesian  Christians  were  exhorted 
to  "Remember  whence  thou  art  fallen  and  repent,  and 
do  the  first  works." — Rev.  2  :  5.  This  means  repent, 
and  implies  faith.  First  works  imply  the  works  to  be 
done  after  having  been  saved — warmth,  zeal  of  newly 
saved  persons,  Avhich  they  were  to  do  when  they  had 
repented. — Matt.  Henry,  et.  al.  Everywhere,  in  the 
Scriptures,  the  non-professor  is  exhorted  to  repent, 
(c)  "Being  justified  l)y  faith,  let  us  have  peace 
through  our  Loi  d  Jesus  Christ ;  through  whom  also 
we  have  our  access  through  faith  into  this  grace, 
wherein  we  stand." — Rom.  5:1,2.  First,  this  being 
a  conclusion  of  Chapter  4,  is  necessarily  the  plan  of 
pardon  for  'all  sin, — whether  by  professor  or  non-pro- 
fessor. Second,  it  says,  we  were — as  sinners — justi- 
fied by  faith,  and  that  by  that  faith  we  stand — remain 
Christians.  DiJco.iothenfees  —  daaccoQivrr^i;  —  is  first 
aorist — having  been  justified.  Hesteekamen — karr^xa- 
fiev  is  the  perfect  tense.  As  the  perfect  is  joined  to 
the  aorist  to  denote  that  the  action  of  the  aorist  is 


INCONSISTENCIES  AND  ABSURDITIES. 


419 


continued — Winer's  T.  Gram.,  i^.  272 — the  sense 
is,  having  been  justified  by  the  faith,  the  action  and 
agent  of  which  continues  throughout  the  Christian  life, 
— our  salvation  continues  as  it  was  conferred, — by 
faith.  Hesteekamen  here  means  to  remain,  or  be  estab- 
lished.—  Ambrose,  Theophylact,  Grotius,  Michaelis, 
et.al.  Tholuck :  "Through  the  Savior,  we  have  free 
access  to  the  everlasting  justification,  under  the  econo- 
my of  which  we  are  at  present  placed,  so  that  however 
often  we  fall,  we  may  yet  m  faith  hold  fast  the  assur- 
ance that  Christ  will  accomplish  for  us  the  work  of  our 
justification." — in  I.;  so  Adam  Clarke,  Matt.  Henry, 
i  t.  ah  ((Z)  "For  therein" — in  the  gospel — "is  revealed 
a  righteousness  of  God  by  faith  unto  faith  ;  as  it 
is  written,  But  the  righteous  shall  live  by  faith." 
— Romans  1 :  17 ,  ek  pisteos  eis  pistin — ix  tt'mtzco:: 
£fC  Tzcazei^ — literally,  by  or  out  of  faith  into  faith. 
Schaff  :  "Assimilation  by  faith  should  be  contin- 
ually renewed."  Godot:  "The  instrument  by  which 
each  individual  must  personally  appropriate  such  a 

righteousness  is  likewise   faith  Paul  is 

not  concerned  with   the  person   appropriating^  but 

solely  with  the  instrument  of  appropriation  

In  this  righteousness  faith,  is  everything,  absolute- 
ly everything;  in  essence  it  is  faith  itself;  and 
each  one  appropriates  it  by  faith," — in  I.  That  is, 
our  righteousness  came  by  or  out  of  faith,  and  contin- 
ues into  more  and  more  faith, — bringing  pardon, 
continuing  pardon,  etc.,  until  perfection  in  the  eternal 
world.  "Faith,  says  Paul,  continues  to  be  faith  ;  faith 
is  all  in  all  [lit.  the  prow  and  stern],  in  the  case  of 
Jews  and  Gentiles;  in  the  case  of  Paul,  also,  even  up 
to  its  final  consunmiation, — Phil,  o:  7-12."    The  just 


420 


BAPTISMAL  REGENERATION 


"live  by  faith,"  bringing  pardon;  they  continue  thus 
to  live. 

But  I  cannot  continue  this  argument.  What  I  have 
said,  above,  clearly  proves  that  there  is  but  one  plan 
of  pardon  for  both  the  professor  and  the  non-profes- 
sor. Moreover,  every  argument,  which  I  have  used  to 
prove  that  the  sinner  is  saved  by  faith,  is  equally  ajopli- 
oable  to  this  point.  Mr.  Hand's  attempt  to  find  "the 
law  of  forgiveness  of  sins  committed  after  baptism," 
from  the  case  of  Simon  the  sorcerer,  first,  hegs  the 
whole  question,  by  assuming  that  he  had  been  par- 
doned by  baptism.  It  equally  begs  the  question  by 
assuming  that  he  was  ever  pardoned  at  all. — Text  Book 
Exposed, p.  236. 

As  Baiimgarten  remarks  :  "This  seducer  of  the  Sa- 
maritans had  received  only  a  superficial  impression 
.  .  .  and  the  same  character  of  superficiality  still  seems 
to  have  remained  in  him,  even  after  Peter  with  such 
earnest  moving  words  had  called  on  him  to  awake  out  of 
his  deep  sleep  of  perversity  and  ignorance." — AposL 
Hist.,  vol.  I,  pp.  179, 180.  Bengel,  OJshausen, Mean- 
der, Meyer,  Matt.  Henry,  Doddridge,  Bloomfield, 
Barnes,  Scott,  Smithes  Bib.  Die,  vol.  4,  p.  3046  etc., 
all  understand  Simon  to  have  never  been  a  Christian. 
Thus,  Neander  :  "But  Simon  w:is  naturally  incapable 
of  understanding  these  manifestations ;  he  saw  in  all 
of  them  the  workings  of  magical  forms  and  charms, 
a  magic  differing  not  in  nature,  but  only  in  degree 
from  what  he  practiced  himself.  Hence,  he  imagined 
that  the  Apostles  might  communicate  these  magical 
powers  to  him  also  .  .  .  and  with  this  view  he  offered 
them  money.  Peter  spurned  this  proposal  with  ab- 
horrence, and  now  first  saw  in  its  true  light  the  real 
character  of  Simon,  who  in  joining  himself  to  believ- 


INCOXSISTEXCIES  AND  ABSURDITIES. 


421 


ers  had  pretended  to  he  xvliot  he  was  not. — Planting 
and  Training  of  the  Christian  Vhurc]i,p.  62.  (My 
italics).  Ilis  being  characterized  as  "in  the  gall  of 
bitterness  and  in  the  bond  off  iniquity"'  indicates  a 
most  depraved  and  desperate  character. — Acts  8;  23. 
Peter  exhorted:  "Repent  of  this  thy  wickedness," 
because  it  was  so  heinous  that  it  was  the  manifesta- 
tion of  the  wretch's  character.  Besides  if  he  could  be 
awakened,  ttiis  act  should  awaken  him.  In  characteriz- 
ing him  to  l)e  "in  the  gall  of  bitterness  and  in  the 
bond  of  iniquity,"  Peter  removes  all  grounds  of  doubt, 
as  to  his  being  one  of  the  blackest  characters.  From 
him  comes  the  significant  term  simon3\  Hence,  Scott 
well  comments  :  "Nothing  can  be  more  evident  than 
that  the  apostle  exhorted  an  unconverted  sinner  to  re- 
pentance and  pra^'er." — in  I.  Luke  records  him  as 
believing,  only  from  the  impression  and  report  made 
when  he  united  with  the  Church — just  as  reports  are 
now  made.  And  records  his  sin  and  its  exposure  and 
denunciation,  and  his  characterization  by  the  apostle, 
to  show  that  he  was  a  base  In'pocrite. 

Verse  13  shows  him  interested  in  only  the  "signs" 
and  "miracles."  But,  what  must  we  think  of  the 
blindness  and  delusion  of  men  who  can  read  Acts  8 
and  then  write  as  does  ]Mr.  Hand:  "But  Peter  told 
him  to  repent  of  this  wickedness,  just  this  one,  that 

t  The  allusion  of  Peter  is  to  Dent.  29:18,  19.  nji'^,  there 
rendered  "wormwood"'  means  '-warmwood,  it  was  apparently  as 
a  noxious,  poisonous  plant." — Ges.'  Lex.  C'NT.  rendered  "gall," 
'  is  the  name  of  a  poisonous  plant,  of  a  bitter  taste.  .  .  .  poison 
in  general,  even  of  asps." — Ges.'  Lex.  Hackett:  "The  gall  of 
noxious  reptiles  was  considered  the  source  of  their  venom  .... 
an  impressive  metaphor  to  the  malice  of  moral  corruption  .  .  . 
malignant,  aggravated  depravity,  ...  In  the  bond  of  iniquit}'— 
not  only  wicked  in  principle,  but  confirmed  in  the  habit  of  sin, 
bound  to  it  as  with  a  chain.'"— in 


422 


BAPTISMAL  KEGENERATION 


was  all  that  stood  ao;ainst  him —  ,  .  .  one  thought  of 
the  heart — one  sin  was  all//''' — Text  Book  Exposed,  p. 
235.  So  Benjamin  Franklin. — 1' isher-Franklin  De- 
hate,  p.  233.  Is  there  not  need  that  Campl>ellism 
should  he  exposed  when  it  so  blinds  its  teachers  that 
they  can  thus  regard  one  of  the  most  depraved  wretch- 
es in  Bible  History?  The  Campbellite  talk  about 
"one  law  of  pardon  for  the  alien;  another  for  the 
member  of  the  kingdom,"  is  begging  the  question; 
contradicting  the  plain  Word  of  God;  and  is  opposed 
to  the  great  principles  of  the  government  of  God, 
which  demand  faith,  of  every  penitent  one  as  the  only 
condition  of  pardon  for  cither  professor  or  non-pro- 
fessor. Besides,  if  it  were  admitted,  since  the  Camp- 
bellites  believe  that  a  Christian  can  fall  away  from 
grace,  so  far  as  not  to  be  a  child  of  God,  and  after 
that  be  reclaimed,  it  will  not  answer  for  reclaiming 
those  whom  they  say  can  be  saved  after  having  fallen 
away.  Wh}  ?  Simply  because  such  have  fallen  from 
the  state  of  children  of  God,  members  of  the  kingdom 
— have  become  "aliens"  again.  If  they  ever  again 
become  children  of  God,  members  of  the  kingdom,  as 
they  are  "aliens,"  they  must  be  saved  by  the  law  tluit 
saves  aliens.  All  are  under  the  universal,  moral  gov- 
ernment of  God.  To  that  they  are  bound  by  the  same 
great,  unchangeable  and  universal  principles.  If 
Drummond  has,  prominently,  brought  before  us  the 
great  truth,  that  God  governs  the  natural  world  by  the 
same  great  principles,  who  should  say  that  He  does 
not  even  govern  the  spiritual  by  universal  and  un- 
changeable principles  !  Beautiful,  and  as  true  and  as 
applicable  here  as  beautiful,  are  the  wo<'ds  of  the  great 
Hooker:  "Of  law  there  c;inl)e  no  less  acknowledged, 
than  her  seat  is  in  the  bosom  of  God,  her  voice  the 


INCONSISTENCIES  AND  ABSURDITIES.  423 


harmony  of  the  world ;  all  things  in  heaven  and  earth 
do  her  homage,  the  very  least  as  feeling  her  care  and 
the  greatest  as  not  exempted  from  her  power;  both 
angels  and  men  and  creatures  of  what  condition  soever, 
though  each  in  different  sort  and  manner,  3'et  all  with 
uniform  consent,  admiring  her  as  the  mother  of  their 
peace  and  joy." — Eccl.  Pol.,  p.  106. 

Campbellism  and  the  whole  Popish  family,  accord- 
ing to  consistency,  should  baptize  their  meml)ers  every 
time  they  sin.  And  if  baptism  is  necessary  to  remis- 
sion, their  members,  preachers  and  all,  will  be  lost,  be- 
yond a  dou])t,  if  they  do  not  do  tliis.  Soon  after 
baptismal  regenenition  had  been  originated,  its  adher- 
ents realized  this.  As  it  was  impossil)le  to  be  alwa^'s 
baptizing  the  same  person  tliey  delayed  baptism  till 
late  in  life,  so  as  to  make  it  save  them  for  as  near  the 
whole  life  as  possil)le.  Schaff  :  "The  effect  of  bap- 
tism was  thought  to  extentl  only  to  the  sins  committed 
before  receiving  it.    Hence  the  frequent  postponement 

of  the  sacrament  They  preferred  the  risk  of 

dying  unbaptized  to  that  of  forfeiting  forever  the  bap- 
tismal grace."— ///s^  Chr.  Ch.,  Vol.  l,p.  396— old 
idltion;  Guerickes'  Ch.  Hist.,  Vol.  l,p.  301 ;  Kurtz' 
(Jh.Hist.^  Vol.  l,p.227;  Waddingtons  Ch.  Hist, 
p.  54.  To  meet  the  difficulty  they  originated  "the 
sacrament  of  penance  !"  Says  Schaff:  "But  then  the 
question  arose  how  the  forgiveness  of  sins  committed 
after  baptism  could  be  obtained?  This  is  the  starting 
point  of  the  doctrine  of  the  sacrament  of  penance. 
TertuUian  and  Cyprian  were  the  first  to  suggest  that 
satisfaction  must  l)e  made  for  sins  by  self-imposed  pen- 
itential exercises  and  good  works." — Ch.  Hist.,  Vol. 
1 ,  p.  396.  Campbellites  are  not  so  consistent.  For 
though  with  them  baptism  is  the  gi'eat  spiritual  pan- 


424 


CAMPBLELISM  AGAINST  THE 


acea  they  neither  put  it  off,  to  late  in  life,  nor  re-bap- 
tize for  every  fall,  nor  do  they  have  any  penance. 

The  self-condemning  inconsistencies  and  absurdities 
of  the  Campbellite-baptisnial  regeneration  plan  of  sal- 
vation, prove  the  Cainpbellite  Church,  in  its  fundamen- 
tal claim,  false. 


CHAPTER  XV. 

CAMPBELLISM  UPON  THE  WORK    OF    THE    HOLY  SPIRIT 
IN  REGENERATION,    BEARING  WITNESS,  ETC., 
AND  SCOFFING  AT  PRAYER  FOR  THE 
SPIRIT  TO  CONVERT  MEN. 

That  Campbellism  claims  to  believe  in  the  operation 
of  the  Spirit,  in  saving  men,  is  true.  That  they  think 
they  do,  I  will  not  deny.  That  some  atnong  them 
are  orthodox  on  the  subject,  I  do  not  deny.  But,  who- 
ever, among  them,  is  "orthodox,"  is,  while  among 
them,,  not  one  of  them.  By  the  personal  operation 
of  the  Spirit,  orthodox  people  mean  that  in  person,  in 
a  manner  above  our  comprehension,  the  Spirit  applies 
the  law  and  the  Gospel  to  the  heart,  so  as  to  regener- 
ate, sanctify  and  save  men.  In  doing  this.  He  uses 
providences,  the  conscience,  the  Bible,  and  may,  in 
exceptional  cases,  where  there  is  no  Bible  known,  reach 
the  heart  with  the  law  and  the  Gospel  without  using 
the  Bible.— Compare  Rom.  18:21  with  Acts  10  :35. 
But  with  cases  where  the  Bible  is  unknown  we  have 
nothmg  to  do  in  this  controversy.    We  are  concerned 


WORK  OF  THE  SPIRIT. 


425 


with  only  those  cases  where  the  hiw  and  the  Gospel  are 
known. 

Section  I.  Tf  man  is  not  inherently  and  totally 
depraved  and  dead  in  sin;  if  he  will  repent  and  believe 
of  his  own  power,  to  speak  of  the  Spirit  regenerating, 
giving  him  repentance  and  faith,  would  be  to  speak  of 
a  wholly  unnecessary  thing.  If  going  down  into  the 
water  regenerates,  what  need  of  the  miraculous  power 
of  the  Spirit  to  "create"  us  anew  in  Christ  Jesus? 
Campbellism,  from  its  premises,  logically  and  consist- 
ently repudiates  the  work  of  the  Holy  Spirit.  A  few 
quotations  will  represent  Campbellism  upon  this  sub- 
ject : 

lo  B.  W.  Stone:  "We  have  clearly  seen  the 
error,  and  cordially  deplored  the  mischief  of  the  pop- 
ular doctrine  of  the  Spirit,  that  the  Spirit  is  given  to 
the  sinner  independently  of  his  faith  and  obedience." 
—  Works  B.  W.  >S(one]p.  283— by  Mathes.  As  Mr. 
Stone  makes  the  work  of  the  Spirit  depend  on  faith 
and  obedience,  and  as  the  carnal  mind  neither  believes 
nor  obeys,  of  course  the  Spirit  does  nothing  in  changing 
the  carnal  soul. — Rom.  8  :6-8. 

2.  Alexander  Campbell:  "All  the  moral  power 
of  God  or  of  man  is  exhibited  in  the  truth  which 
they  propose.  Therefore  we  may  say  that  if  the 
light  or  the  truth  contains  all  the  moral  power 
of  God,  then  the  truth  alone  is  all  that  is  nec- 
essary to  the  conversion  of  men,  for  we  have  before 
argued  and  proved  that  the  converting  power  is 
moral  power." — 31111 .  Harh.  Vol.  2,  p.  397.  As 
this  is  accepted  by  Mr.  Hand  as  rightly  quoted — 
Text  Booh  Exposed  p.  79 — and  illustrated  by  Mr. 
Campliell  it  may  be  taken  as  his  undoubted  position. 
All  know  that  no  man,  in  person,  goes  with  his  words 


426 


CAMPBELLISM  AGAINST  THE 


in  letters — or  in  any  kind  of  messages.  He  is  no  more 
with  them  than  if  he  were  in  the  eternal  world.  As 
Mr.  Campbell  says:  The  Spirit  accompanies  the 
Word  only  as  man's  spirit  accomi)anies  his  word,  we 
may  be  certain  that  Mr.  Campbell  no  more  believed 
the  Spirit  operates  on  the  heart  than  he  believed  a  dead 
author's  sjnrit  operates  on  the  heart  of  nny  reader,  or 
hearer  of  his  words.  Mr.  Campbell  and  his  followers, 
therefore,  no  more  believe  the  Spirit  operates  on  the 
sinner's  heart  than  if  He  remained  on  the  everlasting 
throne — had  never  been  sent  into  the  world.  All  that 
genuine  Campbellites  mean,  by  the  Spirit  converting, 
is  that  He  converts  as  the  letter,  written  by  a  man  be- 
fore he  left  this  world  and  read  after  he  left  it,  may 
influence — words  alone.  So,  after  saying,  "whatever 
the  Word  does  the  Spirit  does" — in  the  sense  just  il- 
lustrated, of  course — Mr.  Campbell  says:  "The 
Spirit  is  not  promised  to  any  persons  out  of  Christ." 
That  Mr.  Canipl)ell  means  promised,  in  the  sense  help- 
ing to  save,  he  explains  in  the  next  sentence,  concern- 
ing Christians, — "Thesef  it  actually  and  powerfully 
assists  in  the  mighty  struggle  for  eternal  life." — 
Christian  System,  j^P-  65. 

3.  Moses  E.  Lard:  "Now  we  reply,  if  Divine 
truth,  when  known  or  understood,  effects  not  the  con- 
version of  the  sinner,  then  h's  conversion  is  provided 
for  by  no  system  of  religion  which  is  Divine." — Wil- 
liams on  CampbeUism,  2).  183.  On  what  Campbell- 
ites mean  by  the  operation  of  the  Spirit,  Mr.  Lard 
says:  "We  mean  that  it  f  operates  by  the  truth; 
that  is,  that  the  Spirit  spends  on  the  mind  of  the  sin- 
ner in  conversion  no  influence  except  such  as  resides 

t  If  Campbellites  believe  the  Spirit  is  God,  in  the  name  of  rev- 
erence to  God,  1  ask  how  dare  they  apply  "ii "  lo  Him  'i 


WORK  OF  Tire  SPIRIT. 


427 


in  the  truth  as  divine  as  of  the  Spirit.  And  we  sh:ill 
further  add,  thiit  neither  in  quantity  nor  in  force  do  we 
conceive  that  this  influence  can  he  increased,  and  the 
human  will  be  free." — Idem,  p.  82.  (Jsly  italics.) 
In  other  words,  Mr.  Lard  means  that  just  as  a  dead 
man's  spirit  is  in  the  words  which  he  wrote  while  liv- 
ing, so  that  the  letter  can  be  given  no  more  nor  less 
than  its  inherent  power,  so  the  Spirit  is  in  the  Bible — 
in  fact  only  figuratively — not  at  all.  t 

4.  T,  M.  Harris,  State  Evangelist,  of  Ga.,  in  a 
sermon  which  was  preached  in  the  Campbellite  church, 
of  Augusta,  Ga.,  Feb.  20,  1X7(5,  as  quoted  by  D.  Sha- 
ver, D.  D.,  in  the  Ttx.  Baptist  Herald,  said:  "As 
Christ  was  sent  to  the  Jews,  and  the  Apostles  to  the 
world,  so  the  Spirit  is  sent  to  the  Church.'"''  That 
"unconverted  men  are  taught  to  pray  for  the  Spirit, 
and  to  expect  the  Spirit  to  come  into  their  hearts 
and  convert  them,"  is  "without  warrant  in  the  Scrip- 
tures." To  the  question,  "Does  the  Spirit  do  nothing 
for  the  world,  the  unconverted  ?"  it  answers  :  "Yes, 
very  much,  indeed.  As  God  gave  His  Son,  and  the 
Son  gave  His  blood,  so  the  Spirit  has  given  to  the 
world  the  Bible,  the  Word  of  God,  which  is  able  to  make 
them  wise  unto  salvation."  All  that  the  Spirit  does 
for  the  world  is  "ui  this  way.''  This  means  that 
God,  in  the  gift  of  Christ,  in  Christ  giving  His  blood, 
and  in  the  Spirit  giving  the  Bible — that  the  Triune 
God  has  done  all  He  designed  and  regarded  necessary 
to  save  a  lost  world  !  ! 

5.  Dr.  Shaver,  in  the  same  paper,  quotes  (these 

t  The  infidel  practices  the  same  trick  on  the  word  "  inspira- 
tion "  which  Campbellites  practice  on  the  phrase,  '-operation  of 
the  Spirit."  Ask  him:  "Do  you  believe  in  the  inspiration  of  the 
Scriptures?"  he  will  often,  say,  "yes."  But  he  will  tell  you : 
"  So  I  believe  in  the  inspiration  of  poets — of  all  great  writers." 


428 


CAMPBELLISM  AGAINST  THE 


quotations  are  from  "documents")  Z.  T.  Sweeney's, 
sermon  preached  in  the  same  church,  March  12,  1876  : 
"We  see  clearly  that  the  Holy  Spirit  was  promised  to 
the  Apostles  to  guide  them  in  their  proclaiming  the  Gos- 
pel. .  .  .  Referring  to  the  missions  of  John,  of  Christ, 
of  the  seventy,  and  of  the  Holy  Spirit,  Mr.  Sweeney 
then  adds  :  "Thus  four  out  of  the  five  missions  men- 
tioned in  these  four  l)ooks  have  passed  aioay,  and 
nothing  yet  for  the  world  outside  of  Judaism;"  so  that 
"if  we  are  not  embraced  in  the  mission  of  the  Apos- 
tles there  is  nothing  that  does  embrace  us  in  the  Liv- 
ing Oracles."  Fortunately  for  us,  the  Apostles  were 
"sent  to  all  nations,  down  to  the  ends  of  the  woi'ld." 
Only  the  Apostles  and  preachers  since  them  and  the 
Bible  !  !  Dr.  Shaver,  in  the  same  paper,  quotes  from 
a  sermon  by  James  H.  Cranston,  before  the  Young 
Men's  Christian  Association,  of  Augusta,  Apr.  9,  1876. 
A  few  nights  before,  two  Presbyterian  delegates  to 
the  Convention  of  Christian  workers,  in  New  York,  re- 
porting their  impressions  of  a  great  revival,  attributed 
its  cause  to  the  great  outpouring  of  the  Spirit.  To 
rel)uke  this,  Mr.  Cranston  said:  "The  Spirit  was 
poured  out  twice  only" — but  the  Savior  promised,  if 
we  would  only  "believe  Him  he  would  remain."  In 
answer  to  how  and  when  he  comes,  Mr.  Cranston 
said:  "The  New  Testament  furnishes  us  with  a 
definite  and  perspicuous  plan  by  which  sinners  are 
converted  and  brought  into  the  Church.  1st,  The  gos- 
pel must  be  preached.  2d.  The  people  must  believe  it. 
3d.  They  must  repent  of  their  sins.  4th.  They  must 
confess  with  their  mouth.  5th.  Without  delay  they 
must  be  baptized,  and  theii  they  have  the  promise  of 
remission  of  sins,  and  the  gift  of  the  Holy  /Spirit,  and 
the  hope  of  eternal  life.' '    Till  baptized,  the  Spirit  does 


WORK  OF  THE  SPIRIT. 


429 


not  come  near  the  sinner,  according  to  Mr.  Cranston. 

6.  The  Apostolic  Times  —  quoted  in  Western  Re- 
corder: "Tliat  the  sword  of  the  Spirit  is  the  sword 
which  the  Spirit  furnishes  us,  and  not  that  he  wuelds 
himself,  has  to  be  admitted  by  every  schohir  whose 
reputation  is  at  stake  in  the  interpretation  of  the  pas- 
sage; and  yet  to  bolster  up  a  theological  hobhf/,  the 
Spirit  is  constantly  represented  as  wielding  the  sword 
with  his  own  hand,  otherwise  it  is  not  effective.  If  in 
this  the  Baptists  are  a  peculiar  people,  we  envy  them 
not  their  peculiarity,  for  it  is  a  species  of  trifling  with 
divine  truth  from  which  we  shall  pray  the  Lord  to  de- 
liver us."    (My  italics.) 

7.  The  Christian"  Standard  ridicules  and  bur- 
lesques the  operation  of  the  Spirit :  "The  resistless  crea- 
tive power  of  the  Holy  Spirit  must  make  an  e'ltirely  new 
being  before  men  can  either  understaud  or  believe  the 
gospel — no  matter  who  preaches  it  !  Unquestionably 
the  Baptists  are  a  peculiar  people.  But  we  must  say 
that  of  all  the  transcendental  moonshine  that  has  ever 
fallen  on  our  path  of  inquiry  this  is  the  feeblest  and 
the  thinnest." — Quoted  in  the  Journal  and  Meseenger. 
Generally,  Mr.  Errett  is,  in  his  words,  so  much  guarded 
as  to  hood- wink  some  who  do  not  understand  Camp- 
bellism.    But  in  this  the  cat  is  out  of  the  flour. 

8.  J.  M.  Mathes,  ol)jecting  to  the  personal  work 
of  the  Spirit,  in  converting  the  sinner,  says  :  "The 
rest  of  the  congregation  are  passed  by,  at  least  for  the 
present  ....  till  the  Holy  Spirit  shall  come  at  some 
future  time,  and  make  a  personal  application  to  them 

 Though  Christ  died  ....  his  death  can 

avail  them  nothing  without  the  'personal  application.' 

 It  contradicts  the  Lord's  word.    It  makes 

the  p3rsonal  application,  by  the  Holy  Spirit  the  power 


430 


CAMPBELLISM  AGAINST  THE 


of  God  unto  salvation." — Letters  to  Bishop  Morris, 
pp.  51-53. 

\).  The  Texas  '■'Christian'"  is  quoted  by  Western 
Recorder:  "Spiritual  regeneration,  in  the  sectarian 
sense,  only  means  half  what  regeneration  means  in  the 
Scriptural  sense  .  .  .  'Whosoever  belicveth  that  Jesus 
is  the  Christ  is  begotten  of  God,'  who  is  our  Father; 
the  Father  begets  them  through  the  Apostles;  and  the 
Apostles  beget  them  through  the  gospel.  Whosoever 
is  baptized  is  born  into  the  Church,  '  the  mother  of  us 
all.'  "  This  means  that  the  Spirit  completed  His 
work  with  the  death  of  the  last  Apostle. 

10.  President  Clark  Braden  :  "The  Holy  Spirit  is 
always  in  the  truth,  as  our  spirits  are  in  the  words  we 
utter,  and  that  He  influences  men  by  arguments  and 
motives  in  the  truth  thus  presented.  I  believe  this 
power  to  be  resident  in  the  word  and  co-extensive  %vith 
the  word,  and  I  recognize  no  power  heijond  it  as  noio 
exerted.  If  any  additional  power  to  the  word  it  must 
be  distinct  from  any  I  recognize." — Braden-Hughey 
Del)., p.  449.  "In  denying  that  tlie  Spirit  influences 
men  except  through  the  truth,  I  no  more  deny  His  ex- 
istence than  I  deny  the  existence  of  mans  spirit,  when 
I  say  he  can  exert  no  moral  influence  on  the  spirit 
of  his  fellow  men,  except  through  truth  or  appeals  to 
reason.'' — Ide^n,  p.  452.  Mr.  Hughey  asked  Mr. 
Braden  :  "Will  ISIr.  Braden  state  what  he  means  by  the 
Spirit  operating  through  the  word  ?  Does  he  mean 
that  the  Spirit  of  God  operates  through  the  word  of 
QtoA,  jnst  Uhe  his  spirit  operates  through  his  words? 
I  want  to  know  what  he  means.  I  do  not  want  to  mis- 
represent him  in  my  reply."  To  this  Mr.  Braden  an- 
swers :  "I  think  my  friend  has  been  giving  a  good 
illustration.     He  has  been  arguing  that  there  is  a 


WORK  OF  THE  SPIRIT. 


431 


personal  influence ;  and  that  is  what  he  meant  by 
it.  There  was  no  personal  impact  or  contact  with 
my  spirit;  and  therefore,  no  influence  without  ar- 
guments."— Idem,  2>- 488.  Replying  to  Mr.  Hugh- 
ey,  Mr.  Braden  farther  says:  "He  asserts  that 
my  position  teaches  that  the  Spirit  would  be  in  the 
disciples  alone,  and  when  the  word  was  completed 
he  ceased  to  influence  men,  and  left  the  %vord  to  do 
it.  Our  position  is,  that  he  inspired  man  alone  by 
direct  impact,  that  he  operated  on  others  by  the  word, 
and  when  the  word  was  completed,  his  work  by  direct 
impact  ceased,  and  he  remains  in  the  word,  in  men 
in  the  word,  and  operates  on  them  through  the 
word." — Idem,  p.  505.  Again,  says  Mr.  Braden: 
"My  opponent  contends  that  there  can  be  no  per- 
sonal operation  of  the  Spirit  except  by  direct  impact. 
/  am  71010  influencing  you  all.  Is  it  by  direct  im- 
pact, or  through  my  ivords  ?  Is  it  not  personal  influ- 
ence ?  If  you  had  all  been  mesmerized,  and  I  had 
usurped  your  reason  and  volition  till  you  saw  and 
thought  as  I  do,  and  neither  reasoned  nor  willed 
for  yourselves,  but  were  mere  breathing  machines  un- 
der my  power,  would  the  influence  be  of  a  higher  order 

than  I  now  exercise  by  appeals  to  your  reason  

I  now  exercise  over  you  the  highest  influence  known  in 
the  moral  exercise,  a  personal  influence  and  soleh/ 
through  my  words.  In  like  manner  God  has  always  ex- 
ercised moral  power  over  men,  such  power  as  he  exer- 
cises in  conversion,  through  his  word,  by  reason  and 
motive.  It  is  the  only  moral  power  that  he  can  exer- 
cise, so  long  as  man  possesses  the  constitution  lie  has 
given  him.'' — Idem,  p.  502.    (My  italics.) 

Section  II.  The  consequence  of  this  is  scoffing  at 
prayer  for  the  Spirit  to  save  men,  and  at  true  revi- 


432 


CAMPBELLISM  AGAINST  THE 


vals.  Turn,  read  "5,"  in  this  chapter.  B.  B.  Tyler, 
one  of  the  stars  of  Campbellism,  says:     "It  is  wrong 

for  Christians  to  pray  for  the  Holy  Spirit  But 

this  I  affirm  ;  it  is  wro)ig  because  a  palpable  contradic- 
tion of  the  Word  of  our  Divine  Lord  to  petition  God 

to  pour  out  His  Spirit  upon  wicked  men  Now 

a  word  about  converting  power.  Men  spend  a  good 
deal  of  time,  very  precious  time,  too,  in  attempting  to 
induce  God  to  pour  out  convicting  and  converting 
power.  If  as  much  time  was  spent  in  attempting  to 
convert  sinners  as  is  spent  in  attempting  to  convert  God, 
multitudes  who  are  now  in  ignorance  of  the  plan  of 
salvation  would  be  joyfully  walking  in  the  way  that 
leads  to  heaven.  God  has  given  us  converting  ?iower. 
The  converting  ^oz^;er  is  the  law,  the  doctii'  e,  the 

teaching,  the  Gospel  Paulf  d'  '    ct  seek  to 

convert  men  by  asking  God  to  pour  oat  His  Spirit 
upon  them.  .....  Jesus  said  that  the  world  could 

not  receive  his  Spirit  .  .  .  and  yet  in  the  face  of  this 
men  pray  to  God  by  the  hour  to  pour  out  His  Spirit 
upon  the  world  and  thus  convert  sinners  unto  God." — 
Jn  Western  Recorder.  (My  italics.)  Hundreds  can 
testify  to  Campbellite  preachers  ridiculing  genuine 
revivals.  For  their  members  to  attend  and  scoif  at 
revivals  is  very  common.  In  my  meetings,  I  have 
known  them  to  ridicule  prayer  for  the  Spirit  and 
"leave  unturned  no  stone"  to  cause  sinners  to  think 
revivals  all  superstition  and  excitement.  %   In  Parker 

t  What  a  pity  tbeise  Campbellites  do  not  study  the  Bible  more 
and  Campbellism  less?  See  Kom.  10:1;  Acts  1:14;  2:1,  and  what 
followed,  in  Acts  2. 

X  Just  now— March,  1886 — in  Dallas,  Tex.,  an  infidel  meeting 
is  reported,  by  a  Dallas  daily,  as  ridiculing  the  Moody-Sankey 
Dallas  meeting  as  all  excitement,  denying,  as  do  Campbellites, 
that  the  Spirit  has  anything  to  do  with  the  meeting. 


WORK  OF  THE  SPIRIT. 


433 


County,  Texas,  a  Campbellite  preacher,  in  one  of  his 
"sermons,"  threw  up  his  hands,  like  as  if  he  were 
feeling  for  something,  and  said:  "Where  is  the  Holy 
Ghost,  I  can't  feel  it?"  In  Tonk  Valley,  Texas, 
where  Bro.  Cunningham  was  "holding  a  meeting,"  the 
Campbellites  crowded  to  the  front  part  of  the  house, 
saying,  "We  are  going  to  crowd  the  Holy  Spirit  outt 
of  here,"  and  made  so  much  confusion  as  to 
break  up  the  meeting.  While  I  have  attended  many 
Campbellite  meetings,  I  can  remember  no  one  in  which 
the  preacher  urged  that  their  members  must  humble 
themselves  in  the  dust  for  their  sins  and  cry  mightily 
for  the  increase  from  God. — 1  Cor.  (j:7.  Mr.  Camp- 
bell well  represents  the  spirit  and  methods  of  Camp- 
bellism,  upon  this  point,  when  he  says:  "Christians 
must  learn  that  the  conversion  of  the  world  is  the  hon- 
oral)le  euiployment  to  which  the  Lord  has  called  them ; 
and  that  ihei/  may  have  the  ivliok  honor  of  this  great 
work,  he  has  sent  neither  apostles,  prophets  nor  angels 
to  assist  them  since  the  establishment  of  the  Church 
in  the  world." — 3lii/.  JJarh.,  ncio  scries,  Vol.  1,  p. 
271 — quoted  on  p.  287  of  Text  Booh  on  Campbell- 
ism.    (My  italics.) 

Section  HI.  Cavij)hellism  and  the  Holy  Spirit 
operating  on  CJiristians'  hearts. 

If  the  sinner  does  not  need  the  Holy  Spirit  to  make 
him  anew  surely  the  Christian  cannot  possibly  need 
Him  to  live  the  Christian  life.  If  the  Word  alone  is 
sufficient  to  convert  the  sinner,  it  certainly  is  sufficient, 
alone,  to  preserve  him  when  he  is  converted.  If  tlie 
Holy  Sj)irit  retired  from  the  work  of  saving  men, 
when  He  had  given  the  Bil)le,  He  certainly  does  not 

t  If  Campbellisra  is  not  one  form  of  the  sin  against  the  Holy 
Spirit  it  is  not  far  from  being  so. — Matt.  12:23-32. 


434 


CAMPBELLISM  AGAINST  THE 


need  to  return  to  keep  them  after  they  have  been 
saved — or  converted.  Consistency,  therefore,  de- 
mauds  that  Campbcllites  deny  that  the  Spirit  has  any- 
lliiiig  to  do  ill  preserving  and  liclping  Christians. 
Wiiile  some  Caniphellites,  who  deny  that  the  Spirit 
converts  men,  hold  to  the  position  that  He  preserves 
and  helps  them  after  conversion,  m:iny,  probably  the 
great  majority  of  them,  consistently,  deny  that  the 
Spirit  has  anything  to  do  in  preserving  and  helping 
Christians.  Walter  S.  Russell,  a  lending  Campbellite, 
saw  that  the}^  nnist  hold  that  the  Spirit  works  on  nei- 
ther the  sinner  nor  the  Christian,  or  that  lie  works  on 
both: — "We  cannot  have  one  theory  of  spiritual  iutiu- 
ence  for  the  Christian  and  another  for  the  sinner. — 
Union  With  Christ,  by  G.  \V.  Logan,  j)- 20,  G.  W. 
Logan,  another  leading  Cami)bellite,  says,  o;i  the  same 
page,  of  Mr.  Russell's  statement,  "he  was,  so  far, 
right."  G.  W.  Logan:  "Whatever  God  does  in  the 
Christian,  through  faith,  through  gospel  fads  believed, 
gospel  truth  apprehended  and  appropriated  by  the 
soul,  as  the  food  of  its  life,  and  not  by  immediate,  super- 
natural, work  according  to  the  ordinary  laws 

of  thought  and  the  inner  life  quite  as  completely  as  is 
his  tvork  in  the  conversion  of  si)aiers.'"  "It  is  held" 
against  the  doctrine  of  the  personal,  "immediate  influ- 
ence," "the  personal  indwelling,"  that  He  "takes  up 
his  abode  literally  in  the  saints,  and  dwells  in  them  as 
a  personal  presence,"  "aids,  comforts  and  works  in 
them  to  will  and  to  do" — it  is  held  against  all  of 
this,  "that  though  the  Holy  Spirit  is  indeed  a  person 

his  presence  in  his  disciples  is  not  subs^a)tiirv 

and  personal ,  hnt  m<  ton ymical ;  thnt  is,  a  presence  of 
l)ower,  of  influence,  and  holy  effects  in  the  soul." — 
A  Symposium  of  the  Holy  Spirit,  pp.  63,  62.  (My 


WORK  OF  THE  SPIRIT. 


435 


italics.)  Again,  says  Mr.  Logan  :  "My  Baptist  and 
Presbyterian  brethren  regard  it  as  a  great  piece  of  pre- 
sumption in  me,  when  I  question  whether  they  have 
had  a  direct  fellowfihij)  of  the  Spirit  imparting  knowl- 
edge of  the  forgiveness  of  sins." — Idem,  j^P-  ^7,  68. 
On  p.  72,  ]Mr.  Logan  says  :  '■^False  ideas  of  the  Holy 
Spirit's  work  are  at  the  bottom  of  much  that  is  to  l)e 
regretted  in  the  spiritual  culture  and  movement  of  our 
times,  lite  one-sided  supernaturaUxm  of  ^Ir.  Moody 
is  the  most  conspicuous  feature  of  his  ministrj^.f  This 
belief  is  none  the  less  a  power  in  Mr.  INIoody's  life, 
and  none  the  less  a  source  of  power  in  his  preaching, 
because  it  is  only  a  fanaticism  without  a  corresponding 
reality.'"  (My  italics.)  On  p.  78,  Mr.  Logan  says  : 
"Our  religious  n('ighI)ors  have,  sometimes,  said  we  are 
destitute  of  spiritualiti/ .  This  comes,  of  course,  of  a 
failure  to  appreiiend  what  true  spirituality  is.  •  Every 

false  conception  diffuses  throughout  a  baleful 

influence.  The  life  of  occult  influence  is  the  life  of 
superstition.'"    (My  italics.) 

J.  Z.  Taylor,  another  Campbellite  leader,  on  p.  lOfi, 
arguing  against  what  Mr.  Logan  so  Ijitterl}-  rei)udiates 
says:  "//t  short,  conscience  cannot  immediately  ap- 
preiiend or  cognize  the  Spirit.'"  "If  consciousness 
testifies  to  the  direct  witnessing  of  the  Holy  Spirit  to 
our  sonship,  then  it  is  no  longer  a  matter  of  faith  that 
we  are  the  children  of  God,  l)ut  absolute  knowledge. 
.  .  .  By  faith  and  not  by  consciousness  do  I  under- 
stand that  I  am  a  child  of  God." — idem,  p.  108. 
"The  Holy  Spirit  bears  witness  with  our  ^\)\Y\t  through 
the  truth  ;  the  living  Word  of  God.  .  .  Something 

t  How  lamentable  that  the  Campbellites  have  none  of  this 
"one  sided  supernaturalism,"  and  that,as  Christians,  we  have  no 
more  of  it  than  we  have ! 


436 


CAMPBELLISM  AGAINST  THE 


additional  and  ever  superior  to  this  is  claimed." — p. 
112.  That  is,  just  as  the  truth  alone  converted  men, 
it  witnesses,  as  we  read,  hear  or  think  of  it, independ- 
ently of  the  Spirit,  that  we  are  the  children  of  God — 
and  this  is  "the  Spirit  himself  bearing  witness  with 
our  spirit  that  we  are  the  children  of  God"  I !  ! — Rom. 
8  :16t  On  p.  114:  "That  we  believe  the  Lord  Jesus 
Christ  and  have  been  baptized,  in  obedience  to  his  will 
are  matters  of  absolute  knowledge.  .  .  I  know  that  I 
am  a  child  of  God,  because  I  know  that  I  believe  on 
the  Lord  Jesus  Christ,  and  have  been  baptized.  In 
this  way  does  the  Spirit  bear  testimony  with  our  spirit 
that  we  are  the  children  of  God."  Had  I  no  more 
testimony,  in  view  of  "if  any  man  have  not  the  Spirit 


t  On  this  passage,  speaking  of  infidels,  Tholuck  comments: 
"The  Socinians,  Limborch  and  others,  suppose  that  the  gospel  is 
meant,  that  having  been  inspired  by  the  Divine  Spirit.  But  this 
cannot  be.  For  the  Divine  r,v£uaa  here,  cannot  well  be  taken  for 
any  other  than  that  mentioned  in  verse  15,  as  inwardly  reigning  in 
man.  Now,  it  is  in  that  sense  there  is  ascribed  to  the  new  and 
divine  7rv£U/i«  the  peculiar  virtue  of  filling  our  hearts  with  so 
child-like  a  love  towards  God,  that  in  fullness  of  confidence  we 
address  ourselves  to  him,  it  would  appear  that  it  is  just  in  the 
reign  of  love  within  us,  that  the  divine  witness  consists.  In  1 
John  5:10,  we  read  that  he  that  believeth  on  the  Son  hath  the 
witness  in  himself  ''—Tholuck  in  I  (To  the  English  reader-  the 
Greek  word  here  i  Spirit.)  iSo  Claudius,  Ambrose.  Pengel.  Adam 
Clarke,  Scott,  Matt.  Henry,  Earless,  {Chr.  Ethics,  p.  308)  Neander, 
{PI.  Tr.p  454.)  John  14:16;  2  Cor  1:22;  5:5;  Eph.  113;  4:30. 
Only  carnal  niindedness  can  account  for  such  misunderstanding 
and  misrepresentations  of  Scripture  Any  Christian,  from  what 
he  feels  in  his  own  soul  will  not  fail  to  know  that  the  Spirit  bears 
witness  personally  and  in  his  soul. 


WORK  OF  THE  SPIRIT. 


437 


of  Christ  he  is  none  of  his,"  I  should  think,  unless  I 
should  repent,!  had  better  never  beenborn. — Kom.<S  :9. 
As  Mr.  Taylor  is  a  man  for  whom,  as  a  man,  I  have 
much  personal  regard,  1  write  this  with  the  more  sor- 
row. That  one  of  such  talents  as  Mr.  Tayh)r  should 
take  passage  to  glory  on  such  a  vessel  is  a  matter  that 
calls  for  deep  sorrow.  Yet,  how  many  are  with  him  ! 
In  the  book,  whence  these  quotations  are  taken,  are 
articles,  by  some  other  writers,  among  Campbcllites, 
on  the  work  of  the  Spirit,  which  are  somewhat  sound. 
But  those  who  hold  them  are  inconsistent  and  should 
hurriedly  abandon  ^Ir.  Campbell's  sinking  ship.  Mr. 
Braden :  "The  controversy'  is  as  to  /ww  the  Spirit 
bears  witness,  //e  ( Mr.  Hughey)  says  by  direct 
pact.  I  say,  as  common  sense  says,  he  I)cars  witness, 
testifies,  or  arg^ies  testimony  in  liis  u-ords.  The  Spir- 
it has  never  borne  witness  excei)t  tlironghf  his  words 
and  works." — Braden-Ht(r//u)/  Dthate,  p.  472.  Rid- 
iculing the  sealing  of  tiie  Si)irit,  Mr.  Braden  say-s  : 
"Does  the  Spirit /(/s/e?i  himself  on  our  spirits,  as  we 
fasten  tcax  on  a  letter  when  we  seal  it  and  stay  there 
as  a  lump  of  icax  or  a  plaster  of  wax?  Nonsense  say 
all." — idem,  p.  483.  If  such  language  is  not  the 
languagt;  of  infidelity,  1  know  nothing  of  infidelity. 
Any  number  of  Campbollites  l)elieve  and  speak  this 
same  delusive  and  carnally  minded  view  of  this  great 
and  vital  subject, — 

WTiile  others  toil,  with  reverential  force, 
Their  nimble  nonsense  takes  a  shorter  course ; 
Flings  at  your  head  Campbell  ism  by  the  Inmp; 
And  gains  remote  conclusions  by  the  jump. 

t  The  reader  will  remember  that  we  believe  the  Spirit  bears 
witness  through  the  word,  but  only  by  personal  presence  or  "im- 
pact." while  C'dmpbellitei  have  only  the  words  bearing  witness, 
converting,  etc  ,  which  they  call  the  Spirit  working. 


438 


CAMPBELLISM  AGAINST  THE 


CHAPTER  XVI. 

CAMPBELLISM,  UPON  THE  WORK    OF  THE   HOLY  SPIRIT, 
IN  SAVING  MEN  PHILOSOPHICALLY  AND  SCRIP- 
TURALLY  WRONG. 

Section  I.  C ampheUism  upon  the  Holy  Spirit  in 
the  Christian.  1.  Camiibellism  unphilosophical  and 
unscriptunil,  in  regard  to  the  "witness  of  the  Spirit." 
Mill:  "All  names  except  those  of  our  elementarj 
feelings  are  susceptible  of  definition  in  the  strictest 
sense."  Hamilton:  "The  notion  of  consciousness  is 
so  elementary  that  it  c;.nnot  be  resolved  into  others 
more  simple."  From  con,  meaning  together,  and 
scire,  to  know,  understand,  perceive.  Consciousness 
perceiving  together  our  internal  sensations,  feelings. 
CV)nsciousness,  says  Hamilton,  "is  the  recognition  by 
the  mind  or  'ego'  of  its  acts  and  affections."  Thus 
consciousness  cannot  be  made  more  simple,  so  that 
when  we  are  mockingly  asked  to  define  our  '■'■feeling 
religion,"  mental  philoso^jhy  comes  to  our  relief  and 
hurls  away  the  mocker.  Hamilton  says  that  though 
we  cannot  define  we  can  analyze  this  consciousness — 
knowledge  of  our  "feelings"- :"Though  consciousness 
cannot  be  lo<rically  defined,  it  can  be  philo!^ophic!dly 
analyzed."  We  may,  therefore,  detect  and  observe 
the  facts  of  our  consciousness  until  we  can  explain  its 
nature  and  effects.  So  of  the  things  of  which  con- 
sciousness testifies.  Thus  I  feel  that  since  being  in- 
troduced and  becoming  acquainted  with  certain  per- 


WORK  OF  THE  SPIRIT. 


439 


sons  I  have  come  to  love  them.  My  consciousness  of 
this  is  unimpeacliable.  I  cannot  define  the  Avitness  to 
this — consciousness  :  but  I  can  analj-ze  the  change  and 
the  h)ve  which  it  makes  known.  So  the  Christian  can- 
not define  the  consciousness  that  makes  known  to  him 
the  feeling  by  which  he  knows  that  he  is  a  Chris- 
tian. But  he  can  analyze  the  change — analyze 
what  he  now  feels,  what  he  felt  before  gi-ace 
changed  him,  and  compare  them  together  and 
with  the  Scriptural  test  of  spiritual  feelings.  If 
this  test  prove  him  a  Christian,  he  knows  that  the 
Holy  Spirit  wrought  the  change  into  consciousness, 
until  it  was  made  a  very  part  of  consciousness.  Sa^  s 
Hamilton:  "The  problem  then  is — are  there,  in  ordi- 
nary, mental  modifications,  mental  activities  and  pas- 
sivities of  which  we  are  conscious,  but  which  manifest 
their  existence  by  e/ferfs  of  which  we  are  conscious? 
....  I  do  not  hesitate  to  maintain,  that  what  we  are 
conscious  of  is  constructed  out  of  what  we  are  not 
conscious  of.  .  .  .  There  are  many  things  we  neither 
know  nor  can  know  in  themselves, — that  is,  in  their 
direct  and  immediate  relation  to  our  faculties  of  knowl 
edge,  but  which  manifest  their  existence  indirectly 
through  the  medium  of  tlieir  effects.  They  are  not  in 
themselves  revealed  to  our  consciousness,  but  as  cer- 
tain facts  of  consciousness  necessarihj  suppose  them  to 
exist,  and  to  exert  an  influence  in  the  mental  process, 
we  are  thus  constrained  to  admit,  as  modifications  of 
mind,  what  are  not  in  themselves  phenomena  of  con- 
sciousness." Thus,  Paul  says:  "But  ye  are  not  in  the 
flesh  but  in  the  Si)irit,  if  so  be  that  the  Spirit  of  God 
dwell  in  you" — not  in  heaven,  leaving  only  the  Bible 
to  dwell  inns.  Eom.  8:i).  Now,  consciousness,  just  as 
it  testifies  to  pain  in  our  bodies,  does  not  testify  xohat 


440 


CAJIPBELLISM  AGAINST  THE 


it  is  that  produces  the  feeling  but  it  does  testify  to  the 
certainty  of  existence  of  tlic  feeling.  As  the  physi- 
cian is  often  led  by  the  pain  to  find  the  cause,  the 
Christian  is  led  by  the  feeling  to  find  the  cause — the 
Spirit.  The  effects  of  the  Spirit  on  our  consciousness 
in  the  Word  of  God,  are  so  clearly  pointed  out  that  we 
can  certainly  know  whether  the  Spirit  is  in  us, — while 
the  physician  is  somewhat  "at  sea."  On  this,  Paul 
says:  "The  fruit  of  the  Spirit  is  love,  joy,  peace, 
long-suffering,  kindness,  goodness,  faithfulness,  tem- 
perance."— (ial.  5  :22.  And  the  first  Epistle  of  John 
makes  consciousness  the  main  witness — "  feelings" 
the  main  witness  of  our  conversion,  when  he  would 
have  us  test  our  profession  by  love,  hatred,  fear,  etc. 
See  IJohn  1:8-11,  15-17;  3:  11-21;  4:7-13,  17-21. 
In  regard  to  these  feelings  he  says:  "If  our  heart 
condemn  us  not,  we  have  boldness  towards  God." — 
1  John  3:  21.  Speaking  of  God's  feelings — love — 
infused  by  the  Spirit  into  our  consciousness,  as  a  part 
of  it,  as  he  dwells  in  us, — "  hereby  we  know  that  wo 
abide  in  him,  and  he  in  us,  because  he  h.ath  given  us 
his  Spirit." — 1  John  4  :  13.  llcnce,  Paul  says:  "The 
Spirit  Jdmself — not  the  word  only — "beareth  witness 
with  our  spirit  that  we  are  the  children  of  God." — 
Rom.  8  :17.  See  foot  note  to  Section  3,  in  the  latter 
part  of  the  last  Chapter.  Denial  of  the  evidence  of  con- 
sciousness, is  but  a  denial  of  "heart-felt  religion." 
Though  not  all  who  are  among  the  Campbellites  deny 
"heart-felt  religion,"  yet  it  is  feared  that  the  majority 
of  them  do  deny  it.  That  many  of  them  ridicule  it  is 
evident  from  quotations,  in  Section  3,  of  Chapter  XV 
of  this  book,  and  from  such  mockings,  by  Campbell- 
ites, as  "what  is  your  heart? — your  heart  is  only  your 
head."    All  Lexicons  define  heart,  "the  seat  of  think- 


■WORK  OF  TIIK  SPTIUT. 


441 


inir,  feeling,  willing." — See  (ies.  Lexicon  on  2^?,  'i^ti' » 
D'yo  )  3"ip  )  JI'kI  tile  (ireek  Lexicons  on  xaoilia. 

MeCo.sli,  one  of  the  greatest  metaphysicians,  says  : 
"Take  the  distinction  drawn,  in  some  form,  by  most  of 
civilized  languages,  between  the  head  and  the  heart. 
The  distinction  embodies  a  great  truth  Un- 
der the  phrase  '  he  art,'  in  particular,  are  covered  pow- 
ers witli  wide  diversities  of  functions,  such  as  the  con^ 
!-  'ience,  the  emotions,  the  will."  Modern  science  has 
discovered  what  Moses  declared  thousands  of  j^ears 
ago, — "For  as  to  the  life  of  all  Hesh  the  blood  thereof 
is  all  one  with  the  life  thereof." — Lev.  17:14.  Or, 
perhaps,  better,  as  Fairbairn  renders  it :  "The  soul  of 
the  tlesh  is  in  the  h\ood."—T>/poJ(>g7/,  Vol.  2,  p.  265. 
Fairbairn,  Bahr,  Delitzsch,  Keil,  Kurtz,  would  render 
V.  11,  "For  the  blood  nnd^es  atonement  through  or  by 
means  of  the  soul."  So  the  majority  of  revisers  of 
the  New  Version  desired  the  jiassage  rendered.  And 
Hoffman,  l)y  taking  the  preposition  (  3)  as  indicative 
of  the  essence  of  blood, — "the  blood  atones  as  the 
soul,"  only  emphasizes  the  doctrine  of  the  practiatl 
identity  of  the  soul — c'DJ  — -"^nd  the  blood.  As  the 
blood  is  the  seat  of  life,  and  as  the  heart  is  the  foun- 
tain whence  the  blood  goes  and  returns,  the  heart  is 
the  fountain  of  spiritual  life — "the  pitcher."  While 
the  soul  and  the  mind  are  in  all  the  veins,  the  heart  is 
their  throne.  The  brain  is  but  the  organ  of  the  soul 
and  the  mind.  Through  it  they  think,  just  as  the  eye, 
the  ear,  the  mouth,  the  nose,  are  their  organs  through 
which  they  are  in  communication  with  the  external 
world.    In  Eccl.   12,  these  organs  of  the  soul  aref 

t  As  material isBC  claims  that  the  brain  is  the  soul — not  its  or- 
gan— it  should  claim  that  our  live  senses  are  not  the  instruments 
or  organs,  but  the  "  whatever"  sees,  tastes,  smells,  hears  !  ! 


442 


CAMP15ELLISM  AGAINST  TIIK 


culled  its  windows,  doors.  The  Scripture  makes 
the  heart  the  very  scat  of  moral  or  spiritual  coiiscioiis- 
iiess, — ever  testifying  what  the  man  is.  (a)  Tliis  is 
emphasized  hy  the  word  "heart'"  occurring  1(10  times 
iu  the  New  Testament,  and  ahout  S()()  in  the  Old.  (b) 
In  the  way  the  word  is  used,  "The  iraasfinations 
of  the  thoughts  of  man's  heart  are  evil  from  his 
youth." — Gen.  8:  21.  As  I  have  not  room  here  for 
c^uotations,  I  ask  the  reader  to  take  his  Bible,  carefully 
read  and  compare  the  following  Scriptures,  by  wdiich 
he  will  see  that  the  Bible  makes  the  heart  the  seat  of 
all  feeling  and  of  all  moral  life.  Gen.  0:6;  8:  21; 
17-17;  18:5;  27:41;  43:28;  Ex.  4:14;  7:23,3, 
13,14,22;  8:15,19,32;  9:7,12,14,34,35;  10: 
1,  20,  27,  11  :  10;U:4,  8,  17;  2  Sam.  G  :  16  ;  14:1; 
15:  G,  1  Khigs  3:  9,  12;  Psa.  37  :  31 ;  41:  6;  66: 
18;  119:11;  140:  2:  33:21;  44:21;  Prov.  2 :  2, 
10;  3:1,3,5;  14:33;  15:13;  19:3;  Matt.  5:8, 
28;  9:  4;  12:  34  ;  13:15;  15:8,  19;  22:  37;  Rom. 
5  :  5.  Consciousness  makes  known  to  us  these  feelings 
of  the  heart.  By  the  Word  of  God  we  then  test  the 
nature  of  these  feelings,  and  by  them  tr}'  ourselves,  t 
Thus, 

"  Ills  Spirit  aiswers  to  the  Mood, 
Ami  ti'll-  me  I  am  born  of  God." 
2.    CampbellisiH  ()i)})()s('d  to  all  Christian  experi- 
ence and  to  the  Scriptures,  in  that  it  denies  that  the 


X  There  is  an  o]>posite  extreme  to  Campl)ellisni.  It  is  to  rely 
on  the  testimony  nf  eniisci'.nisiu'ss  \\  itiiuut  ascortiiiniiig  the 
meaning  of  tli;it  ti'stiiuony.  I'l  rsdiis  thiK  tliink  themselves 
Christians  ))ecaiise  tiiey  ■•  feel  happw"  when  they  w  ill  not  live 
a  pure,  honest,  holy  lite.  Siieii  peisn.'S,  while  dishonest  iu  busi- 
ness, unfaithful  to  ]>vomi.<es.  impure  and  unholy,  too  covetous  to 
support  ••  their  preaelirr  "  and  to  l  ontribute  to  missions,  vainly 
imagiue  themselves  Christians  because  they  "feelgood,"'  while 
they  are  on  the  road  to  hell. 


WORK  OF  THE  SPIRIT. 


443 


Spirit  personally  dwells  in,  preserves  and  helps  the 
Christian.  The  Scriptures  say  that  the  Holy 
Spirit  personally  opens  the  eyes  of  the  Christian, 
shows  and  explains  to  him  the  word.  (1)  The  Psalm- 
ist prays  :  "Open  thou  mine  e3  es  that  I  may  behold 
wondrous  things  out  of  thy  law." — Ps.  119  :i8.  Here, 
though  the  law  is  before  him,  he  prays  for  supernatu- 
ral aid  to  understand  it.  Commenting  on  this,  Adam 
Clarke  well  saj  s  :  "The  Bible  does  not  so  much  need 
a  comment,  as  the  soul  does  the  light  of  the  Holy 
8})irit.  AVere  it  not  for  the  darkness  of  the  human 
intellect,  the  things  relative  to  salvation  would  be  eas- 
ily apprehended."  (2)  Though  the  Bil)le  in  hand, 
the  Psalmist  prays  :  "Shew  me  thy  ways  ;  Teach  me 
thy  paths." — Ps.  25  :4.  Yauda  i'T,  rendered  "shew," 
means  to  make  me  understand,  feel,  regard. —  Ges.' 
Lex.  SeePs.  27:11;  8(5:11;  119:12;  143:10.  A 
Campbellite  would  rely  wholly  on  his  unaided  ability 
to  understand  tlic  Bil)le.  As  T.  "W.  Caskey,  a  leading 
C;impbellite  preticher,  said  to  me:  "I  don't  pray  for 
faith;!  get  faith  by  reading  the  Bible."  But  every 
Christian,  froui  experience,  out  of  his  very  soul,  often 
feels  to  cry  to  God,  "open  thou  mine  eyes"  that  I  may 
understand  the  Word.  (3)  The  Spirit  not  only  in- 
,syji!'/r'(?  the  Apostles,  etc.,  but,  throughout  the  Chris- 
tian age,  illuminates  the  Christian.  He  does  this  by 
removing  prejudices,  quickening  the  powers  of  the 
soul  to  apprehend  the  truth.  Though  the  disciples 
had  the  Scriptures  before  them,  often,  yet  Jesus 
opened  their  hearts  to  understand  them,  they  joyfully 
exclaimed  as  Christians  often  now  feel,  from  like  ex- 
perience :  ""Was  not  our  heart  l)urning  within  us  while 
he  spake  to  us  in  the  way,  while  he  opened  to  us  the 
Scriptures?"    Luke  24:32.    To  take  His  place,  be 


444 


CAMPBELLISM  AGAINST  THE 


with  His  people  '■'■forever^'''  and  tciu  li  and  bring  to 
their  "remembrance"  the  Word,  -Icsns  sent  the  Spirit 
in  greater  measure  than  under  the  ( )ld  'JY-stainent. — 
John  14  :](!,  2(5;  1  John  2  :27  ;  ?>  :24.  "Further,  this 
bringing  to  remembrance  inchides  exhortation  to  faith 
and  the  keeping  of  Chiist's  Word,  to  the  obedience  of 
His  precepts." — Words  of  Jems,  Vol.  G,  pp.  247, 
248,223;  Tholuck,  Bengd,  Adam  Clarke,  Matt. 
Henry,  et  al.  So  Harless  Uhr.  Eth.,pp.  213,197. 
(4)  The  Spirit  inspires  all  true  prayer.  "The  Spirit 
also  helpeth  our  intirniity;  for  we  knoiv  not  how  to 
to  pray  as  we  ought." — Rom.  8  :2().  Tholuck:  "That 
mysterious  undulation  of  the  heart  towards  God, 
which,  in  the  hour  of  temptation,  amidst  the  multi- 
tude of  thoughts  within  us,  yields  us  heavenly  com- 
fort, is  a  manifestation  of  God  in  our  breasts." — in  I. 
Bengel :  "In  so  far  as  the  Spirit  groans  he  resiiects 
us." — in  I.  As  Adam  Clarke  remarks:  "Surely  if 
the  Apostle  had  designed  to  teach  us  that  he  meant  our 
own  sense  and  understanding  by  the  Spirit,  he  never 
would  have  spoken  in  a  manner  in  which  plain  common 
sense  was  never  likely  to  comprehend  his  meaning .  .  . 
We  must  therefoi'e  understand  those  places  of  that  help 
and  influence  which  the  followers  of  God  receive  from 
the  Holy  Ghost.  John  14:16,  17, 2r);  15:26,  27;  16: 
7." — in  I.  So  Origen,  Erasmus,  Beza,  Estius,  Gro- 
tius.  Wolf,  Matt.  Henry,  Harhss  (  Chr.  Elk.  p.  261 ) 
The  Bible  Commentary,  MavKtihjhl ,  Stuart,  Bloom- 
field,  Doddridge,  Barnes,  Olsliansen,  DeWette,  Godet, 
Meyer,  et  al.  Meyer  goes  so  far  as  to  understand  this 
groaning  to  be  done  by  the  Spirit  Himself.  Of  like 
import:  "I  will  pour  out  upon  the  house  of  David, 
and  upon  the  inhabitants  of  Jerusalem,  the  spirit  of 
grace  and  supplication.'" — Zech.  13  :10.  This  includes 


WORK  OF  THE  SPIRIT. 


445 


Christians  and  sinners.  See  Gal.  4 : 6.  "Prayer  is  the 
emanation  and  operation  of  the  Spirit,  who  abides  in 
the  redeemed  of  Jesus  Christ." — Harless'  Chr.  Eth., 
p.  308.  Taulcr  and  Arndt :  "Prayer  consists  of  a 
true  union  with  God  by  faith ;  when  our  created  S[)irit 
dissolves,  as  it  were,  and  sinks  away  in  the  uncreated 
Spirit." — True  Christianity,  by  John  Arndt,  p.  235. 
(5)  The  Spirit  makes  the  Bible  effectual  to  the  pres- 
ervation and  the  sanctification  of  the  Christian.  Com- 
pare Jesus'  prayer:  "Sanctify  them  through  thy 
truth." — tlohn  17  :17 — does  not  imply  the  absurdity  of 
no  power  which  is  not  identical  or  in  the  Word  itself; 
but  it  implies  a  direct  answer  of  God,  through  the 
Spirit  making  the  truth  effectual.  The  whole  17th  of 
John,  inasmuch  as  it  implies  a  power  not  in  truth 
alone,  is  a  scathing  rebuke  on  Campl)ellisni.  For, 
why,  in  the  name  of  common  sense,  pray  for  the  dis- 
ciples, when  they  had,  in  the  truth,  all  that  was  neces- 
sary? Christ's  prayer  for  Peter,  "that  tliy  faith  fail 
not," — Luke  22:32 — implies  a  supernatural  power, 
above  or  outside  of  the"\^'<)rd  :  or  wliy  did  He  not  fill 
his  arms  with  Bibles  instead  of  prating  for  him?  Ev- 
ery prayer  for  Cliristians  implies  supernatural  power, 
whether  offered  for  themselves  or  for  other  Christians 
—or,  for  any  one.— Rom.  12  :12;  Col.  4  :2,  12  ;  Eph. 
1  :16  ;  Rom.  1  :9  ;  1  Thess.  1  :2;  2  Tim.  1:3;  Phile- 
mon 4,  etc.  If  only  the  Bible  is  necessary,  if  no  su- 
pernatural power  is  necessary,  since  Christians  have 
the  Bible,  and  prayer  is  to  God  instead  of  to  them, 
and  often  without  their  knowledge  of  our  praying  for 
them,  prayer  for  them  is  an  absurdity.  No  less  is  it  so 
for  ourselves.  Grace  "to  help  in  time  of  need"  means 
a  })ower  that  is  additional  to  the  Bible. — Heb.  4:16. 
Iso  supernatural  aid  puts  it  out  of  the  question  to 


446 


CAMPBELLISM  AGAINST  THE 


speak  of  God  as  our  "helper." — Rom.  16:9;  Heb. 
13:6.  When  Cauiphcllites  "pray"  they  cither  do  not 
pray,  or  they  do  not  believe  their  own  doctrine. 

As  T.  MuiuK'U,  a  preacher  amour/  the  Canipbellites, 
though  near  sound  on  this,  rebuking  his  own  people, 
says;  "I  have  alwa\s  noticed  tliat  Clu-istians,  the 
most  ultra,  on  the  word  alon(%  wiiile  in  discussion,  im- 
ply the  agency  of  the  Holy  S])irit  in  tlicir  prayers." — 
A  Symposium  on  the  Holy  Spirit,  j).  07.  Paul  m:iy 
be  said  to  sum  up  the  Spirit's  work  in  the  Cln-istian 
when  he  says  :  "The  fruit  of  the  Spirit  is  love,  joy," 
etc. — Gal.  5:22.  In  v.  17,  he  represents  the  Spirit 
as  within  us,  carrying  on  the  war  against  the  flesh  : — 
"For  the  flesh  lusteth  against  the  S})irit  and  the  Spirit 
against  the  flesh." — See  Bengel,  Matt,  Henry,  in  I. 
Heirless'  Chr.  Ethics,  p.  236.  Of  the  need  of  the 
Spirit,  on  John  14:26,  Stier  w^ell  says  :  "On  account 
of  our  weakness  or  our  sinfulness,  we  forget,  alas, and 
there  is  always  need  that  one  should  stand  behind  us 
ready  to  pronounce  our  duty  in  our  ears."  This  the 
Holy  Spirit  does — ever  with  us,  teaching,  helping  in 
whatsoever  we  need  help.  Till  we  shall  cross  the  river 
and  enter  the  Paradise  of  God  only  carnality  can  make 
us  repudiate  His  help. 

"Holy  Spirit,  faithful  Guide. 
Ever  uear  the  Christian's  side; 
Gentl}'  lead  us  by  the  haud, 
Pilgrims  in  a  desert  land,"  etc. 

Section  H.  Camphellism  upo7i  the  Holy  Spirit 
ivorking  in  the  sinner.  While  Canipbellites  are  divided 
as  t(»  the  work  of  the  Spirit  in  the  Christian's  heart 
they,  generally,  agree  that  lie  docs  not  work  on  the 
sinner's  heart.  The  word  alone,  as  we  saw  in  the  last 
Chapter,  Canipbellites  belic\  e  saves  the  sinner.  I\ev. 
A.  B.  Jones,  one  of  the  few  among  Canipbellites  who 


WORK  OF  THE  SPIRIT. 


447 


believes  in  the  work  of  the  Spirit  in  the  sinner,  well 
calls  this  "the  word  alone  theory.'' — A  Si/mjwshim 
Oil  the  Hohj  Spirit,  p.  15.  Believing  that  man  is  not 
dead  in  sin,  not  totally  depraved,  and  that  he  has  only 
to  decide  to  "'believe"  and  be  bai)tized,  "do  right," 
and  then  he  is  saved,  there  can  be  no  need  of  an}- 
power  but  the  Word  alone  to  save  men.  In  refutation 
of  this  doctrine  of  Campbellisin  : — 

1.  The  Scriptural  teaching  on  inherent  and  total 
depravity,  clearly  proves  that  if  man  is  ever  saved  a 
greater  power  than  truth  alone  must  save  him.  See 
the  Chapter,  in  this  book,  on  Total  D^'pravity. 

2.  There  is  nothing  in  a  sinner  through  which  the 
"truth  alone'''  can  reach  him.  Pray,  tell  us  how  a 
manAvho  is  dead  in  sin,  "full"  of  wickedness,  "enmi- 
ty against  God,"  who  is  so  blind  as  to  not  understand 
the  things  of  God,  is  to  be  saved  by  the  unaided  truth? 
See  the  Chapter  on  Total  Depravity.  iNIen  argue  that 
arguments  alone  convert  men  on  i)olitical,  scientiiic 
and  other  subjects;  and  that  the  truth  should  likewise 
convert  the  sinner.  But  as  Anderson  well  replies  : 
"Well,  how  few  ardent  ixjlitical  minds  have  been  con- 
verted to  opposite  views  ?  And  in  the  greater  num- 
ber of  instances  in  which  change  has  occurred,  was  it 
not  effected  either  by  base  bribeiy,  to  which 
there  is  nothing  correspondent  in  the  spiritual  case, 
or,  by  a  species  of  physical  compulsion,  rather  than 
by  rational  conviction — ])y  the  threatening  of  p()})u- 
lar  insurrection,  or  of  national  bankruptcy,  or  by 
the  failure  of  the  crops  of  harvest,  making  it  im- 
possible for  them  to  retain  their  old  opinions,  or  at 
least  to  pursue  their  old  policy.  In  the  latter  case, 
it  is  only  a  small  part  of  man's  being  which  rises 
in  opposition  ;  whereas,   in  the  former,  the  entire 


448 


CAMPBELLISM  AGAINST  THE 


force  of  his  corrupt  nature  is  arrayed  in  hostile  de- 
fiance. Nor  is  there  any  hope  of  change  bein<i:  found 
for  him,  in  that  quarter,  where  it  was  found  for  the 
politician,  whom  the  course  of  events  compelled  to 
surrender  his  old  opinions  as  impracticable.  The 
correspondence  to  this  will  he  the  Day  of  Judgment, 
when  the  opportunity  for  conversion  has  passed  away 
forever." — Anderson  on  Regeneration,  pp.  139,  140. 
Paschal:  "We  must  love  divine  things  in  order  to 
know  them  " — Midler  s  Christian  Doctrine  of  Sin, 
Vol.  l,p.  179.  Muller :  "The  right  apprehension 
and  understanding  of  the  Revelation  of  God  in  Christ 
depends, more  than  does  any  other  kind  of  knowledge, 
upon  the  moral  state  of  the  individual.  Theoretical 
arguments  and  the  enthusiasm  of  pure  logic  are  wholly 
unable  to  apprehend  it — indeed,  they  tend  to  close  the 
soul  against  it." — Idem,  p.  179.  This  is  just  what 
Jesus  said: — "If  ixwy  mnw  wiUetli  to  do  his  will,  he 
shall  know  of  the  teaching,  whether  it  be  of  G"d." — 
John  7:17.  Even  a  great  heathen  moralist,  Aristotle, 
taught  that" wickedness  perverts  the  judgment,  and 
makes  nien  err  with  respect  to  practical  principles  ;  so 
that  no  one  can  be  wise  and  judicious  whois  not  good." 
But,  as  "there  is  none  that  understandeth,"  "none 
righteous,  no  not  one," — Rom.  3  :  10,  etc., — how  is  a 
lost  world  to  be  saved  by  tlie  truth  alone,  to  which 
their  hatred  blinds  them?  Mr.  Lard,  while  not  intentl- 
ing  his  concession  to  have  that  force,  has,  in  effect, 
admitted  that  there  is  nothing  in  Campbellisin  to  save 
any  one.  lie  says  :  "We  shall  frankly  admit  tliat  our 
'scheme'  makes  no  provision  to  secure  the  attention  of 
many  of  the  human  family  :  We  mention  the  follow- 
ing examples :  1.  Such  as  will  not  come  to  Christ.  .  . 
2.  Such  as  hate  the  light  and  will  not  come  to  it.  3. 


WORK  OF  THE  SPIRIT. 


449 


Such  as  reject  the  counsel  of  God.  ...  4.  Such  as 
judge  themselves  unworthy  of  eternal  life.  5.  Such 
as  close  their  oars  and  shut  their  eyes.  .  .  6.  Such 
as  will  not  attend  without  a  supernatural  agency  of  the 
Spirit." — Quoted  in  Williams  on  Campbeilism^p.lSO . 
But,  read  the  Chapter  in  this  book  on  Total  Depravity 
or  only  Rom.  3  :10-18  ;  8:5-7;  1  Cor.  2  :  14  and  call 
to  mind,  if  you  can,  some  of  ]\Ir.  Lard's  lovers  (  ?)  of 
truth,  with  their  eyesopen(  ?)w()rthy(  ?)  of  eternal  life 
— saint  -  sinners  whom  his  "scheme"  can  save  !  !  As 
we  proved,  under  the  first  section  of  this  Chapter,  it 
would  not  even  save  the  Christian.  Campl)ellism,  then, 
confessedly,  can  save  no  onel  !  Campbellites  may(  ?) 
console  themselves,  in  regard  to  the  failure  of  the 
CampbeUite  gospel,  that — 

"Full  many  a  flower  is  born  to  blush  unseen, 
And  waste  its  sweetness  on  the  desert  air." 

3.  Were  the  unaided  truth  sufficient  to  save  a  sin- 
ner, all  that  would  be  necessary  to  ^ave  sinners  would 
be  to  load  the  printing  press,  the  Bilile,  the  tract  dis- 
tributer, the  preacher,  and  all  who  could  be  induced  to 
get  men  to  hear  the  truth,  and  keep  them  going.  This 
B.  B.  Tyler  evidently  teaches  when  he  rebukes  pray- 
er for  the  sinner  and  says :  "If  as  much  time  were 
spent  in  attempting  to  convert  sinners  as  is  spent  in  at- 
tempting to  convert  God,  multitudes  who  are  now  in 
ignorance  of  the  i)lan  of  salvation  would  be  joyfully 
walking  in  the  ways  of  heaven.  God  has  given  us  the 
converting  power.  The  converting  power  is  the  law, 
the  doctrine,  the  teaching,  the  gospel  of  God." — In 
Western  Recorder.  Praying  for  sinners  Mr.  Tyler 
reverentially  (?)  calls  "converting  God." 

4.  If  the  "word  alone"  can  save  men,  prayer  for 
sinners  is  wholly  unnecessary.    Why  pray  for  them 


450 


CAMPBELLISM  AGAINST  THE 


when  God  does  not  answer  the  prayer  by  sending  su- 
pernatural power,  in  the  Spirit,  to  make  the  word  ef- 
fectual ?  Hence,  B.  B.  Tyler  says:  "It  is  wrong  for 
Christians  to  pray  for  the  Holy  Spirit ;"  and  adds  the 
words  quoted  under  the  last  point,  f 

5.  If  a  Christian  cannot  be  saved  without  the  Holy 
Spirit  to  make  the  word  effectual,  how  can  any  one 
imagine  that  a  poor,  lost,  sinner  can  be  saved  without 
Him,  to  supernaturally  make  the  gospel  the  power 
unto  his  salvation? 

6.  The  indwelling  of  Satan  and  of  demons  in  the 
sinner's  soul,  and  their  power  over  him,  render  neces- 
sary the  personal  impact — working  of  the  Holy  Spirit 
to  convert  him  to  Christ.  (1)  The  hearts  of  uncon- 
verted men  are  the  palaces  of  demons.  "But  the  un- 
clean spirit  when  he  is  gone  out  of  the  man,  passeth 
through  the  waterless  places,  seeking  rest  and  findeth 
it  not.  Then  he  saith,  I  will  return  unto  mij  house 
whence  I  came  out." — Matt.  12:43,44.  Stier  :  "It  is 
by  no  means  a  mere  appearance  that  is  here  spoken 
of."  "Christ,  we  might  say  with  special  design,  ac- 
cumulates in  a  few  words  strong  features  taken  from 
the  natural  history  of  the  devil  ....  so  that  in  all 
future  time  it  might  not  bethought  he  spoke  only  ac- 
cording to  Jewish  superstition,  and  that  he  drew  the 
figure  for  representing  world-historical  realities  from 

t  Many,  who  at  the  commencement  of  Whitfield's  mission  tol- 
erated his  proclamation  of  justitlcation  by  faith,  rose  in  arms 
against  him  when  he  proceeded  to  insist  on  regeneration  bj^  the 
T)Ovver  of  the  Holy  Ghost.  Among  them  was  the  Bishop  of  Lon- 
don. When  his  attack  on  Whitfield  appeared,  some  one  re- 
marked that  his  Lordship's  creed  contained  the  doctrine  of  the 
existence  of  the  Holy  Ghost,  but  that  he  appeared  at  a  great  loss 
to  know  what  to  do  with  it.  This  satire  is  more  than  equally 
applicable  to  the  Campbellites,  with  all  its  caustic  power;  for 
they,  as  the  Bible  is  written,  have  no  place  for  the  Spirit. 


WORK  OF  THE  SPIRIT. 


451 


unreal  representations,  springing  from  human  delusion 
....   It  was  Satan's  house,  as  a  whole,  that  was 

si)oken  of  Evory  man  in  a  deviPs  power  is 

his  house." — Words  of  Jvsiis,  Vol.  2,  pp.  175, 
176.  Bengel  :  The  unclean  spirit  "considers  as 
a  portion  of  his  property"  the  soul,  the  "  h(nise," 
and  dwells  in  it." — in  I.  Adam  Clarke:  "If  there 
had  been  no  reality  in  demoniacal  possessions,  our 
Lord  would  scarcely  have  appealed  to  a  case  of  this 

kind  Into  mv  house — the  soul." — in  I.  f 

So  Malt.  IL  nvy,  Doddri'Jfjv ,  G.  W.  Clarke,  etc.  (2) 
Of  the  Ephesians,  before  their  conversion,  Paul  writes  : 
"Ye  walked  according  to  the  course  of  this  world,  ac- 

X  1.  The  rule,  for  intorpretins:  all  writings, — viz.  that  a  pas- 
sage must  be  iiuderstond  in  it-  iiiu~t  obvious,  or  plain  uieaniug, 
unless  it  makes  the  w  ritini;  contradictor}-. — requires  that  we  un- 
derstand that  the  Scrii)tures,  w  lien  they  speak  of  Devil  demons, 
mean  that  these  beings  are  jjersonal.  2.  Jesus  had  no  evil  dis- 
position to  tempt  him  :  henee,  that  the  personal  Devil  tempted 
llim  is  certain. — Matt.  4.  8.  Jlen's  e\  il  dispositions  do  not  have 
intelligence,  fear,  etc.  But  these  siiirit~  flo. — Matt.  8:20.  4. 
Men's  evil  di>positioiis  do  not  enter  swine;  Imt  (Ic\il<  did  enter 
swine. — ^latt.  S  :  2'J-34.  5.  Men's  ex  il  (li-in'-itiini- are  not  mor- 
ally accountable — the  men  are  aceonniai'lr  /•./■  iIm  sc  dispositions. 
But  devils  are  a.countable.  as  their  iiiinislinn  '.it  ]irn\(  >. — Matt. 
8:29;  2.5:41.  G.  If  men's  evil  dispo-itinns  w  .  re  (iuvils.  pnnish- 
ment  of  their  possessors  would  be  their  imnisliineiit.  But  devils 
receive  a  distinct  sentence.— Matt.  -lo:  41.  7.  If  men's  evil  dis- 
positions were  devils,  it  could  not  be  said  tlii\v. — in  the  men  pos- 
sessingthem — were  cast  itito  punishment  wliirh  was  not  original- 
ly prepared  for  them. but  was  orir/inaH:/  prei)ared /(//•  rlei-ih. — ]\Iatt 
25  :41.  All  honest,  evangelical,  modern  scholarship,  believes 
that  devils  are  personal  beings  :-"The  attempts  made  to  explain 
the  words  of  our  Dord  and  the  Apostles  as  a  nn-n-  n<  i  ,,inmodati(>n 
to  the  belief  of  the  Jews,  and  incompatible  \\  itii  tie-  simple  and 
direct  attribution  of  personality  to  tlie  deniuns.  as  much  as  to 
men  or  to  God.  and  (if  carried  out  in  principle),  m-.'st  destroy 
the  truth  and  honesty  of  llolv  Scri|)ture  itself." — Siniih's  Bi>'. 
Hie,  V,d.  I,  p.  5S4,  S>hoff,  IJe'.zor/:"  £»'>/..  Vol.  I  p.  6:^2-  f^n. 
that  they  are  personal,  agree  Slarteusen,  Is'itzsch,  Twesteii, 
Julius  liuller,  Doruer,  Harless,  etc. 


452 


CAMPBELLISM  AGAINST  THE 


cording  to  the  prince  of  the  power  of  the  air,  of  the 
spirit  that  now  worketh  in  the  children  of  disobe- 
dience.'"— Eph.  2:  2.t  Adam  Clarke:  "  Satan  is 
termed  the  prince  of  the  power  of  the  air,  because  the 
air  is  supposed  to  be  the  region  in  which  malicious 
spirits  dwell;  he  has  another  sphei-e  of  action,  viz.  the 
wicked  heart  of  man,  and  in  this  he  works  with  ener- 
gy."— in  I.  /So  Benr/el,  Bloomfield,  Matt.  Henry, 
Doddridge ,  Scott,  Ilarless,  Ignatius,  MacKnight  Ols- 
hausen.  The  Bible  Commentary,  et.  aJ.  Bai'nes  well 
says:  "There  can  be  no  doubt  that  Satan  is  here  in- 
tended ...  as  their  leader  and  prince"  of  men. — 
in  I. 

This  passage  states  that,  at  least,  one  devil  dwells 
within  every  unregeuerate  person.  Inasmuch  as  this 
passage  speaks  of  the  former  state  of  all  members  of 
the  Ephesian  Church,  it  teaches  that  all  unregeuerate 
persons  are  possessed  of  the  devil.  Rev.  20  :  3  repre- 
sents the  Devil  enthroned,  personally,  in  the  heart  of 
men  and  preventing  the  millennium.  (3j  Acts  2(>  :18 
represents  all  sinners  as  in  his  "power" — doubtless  as 
he  dwells  within  them, — "from  the  power  of  Satan." 
Baumgarten,  on  this  passage:  "Paul  declares  Satan 
.  .  .  to  be  he  who  as  the  primary  cause  directs  the  na- 
tions which  move  and  act  with  their  eyes  closed  in  the 

t  Of  course  the  devil  does  not  effect  all  alike,— save  that  he 
makes  them  sinners.  Not  every  one  in  whom  demons  were, 
when  Christ  was  on  the  earth,  were  so  raging  as  to  be  called  de- 
moniacs. Yet  all  had  devils  in  them.  Just  so  throughout  the 
Christian  age.  While  all  cases  of  insanity  are  not  demoniacs, 
that  many  are  I  think  the  Scriptures  leave  us  to  infer.  Many 
cases  of  insanity  have  impressed  this  on  my  mind  more  deeply. 


WORK  OF  THE  SPIRIT. 


4^3 


darkness.!  As  St.  Paul  is  convinced  that  the  first  seduc- 
tion of  tlie  woman  by  the  subtlety  of  the  serpent  still 
exists,  and  he  derives  every  tempting  and  seducing 
power  in  the  present  from  the  cunning  and  power  of 
the  devil  and  wicked  one  as  its  primary  cause.  (See 
Eph.  2:2;  6  :11-17  ;  2  Cor.  4  :3)  There  can  be  no 
doubt  that,  by  the  subtlety  of  the  seipent  which  be- 
guiled Eve,  he  does  not  understand  an3'thing  else 
than  the  cunning  of  the  adverse  spirit." — Apost.  Hist. 
Vol.  3,  p.  146.  (My  italics.)  See,  on  Acts  26 : 18, 
Bengel,  Adam  Clarice,  Scott,  Doddridge,  Barnes, 
Matt.  Henry,  et  al. 

(4)  Satan  is  represented  as  opposing  the  word,  by 

jSome  imagine  that  the  devil  and  demons  {ocd^oAo^ 
and  dataoi^cov — diahohis  and  daimonion — devil  and 
demons.  Satan  or  Diaholvs  is  the  captain  of  devils  ov  daimonioii) 
are  contined  in  hell.  But  the  impression  originates  from  an  in- 
correct rendering  and  interpretation  of  2  Pet.  2:4  and  Jiide  S. 
The  word  rendered  hell,  in  2  Pet  2:4 — zuiituiiooj — 
tartaroo — occurs  nowhere  else  in  the  New  Testament.  1.  It  does 
not  mean  hell ;  for  yiv^wi — geenna — is  the  word  for 
hell.  2.  Xeither  does  it  mean  the  intermediate  world,  in  which 
souls  are  happy  and  miserable — according  to  their  character — 
between  death  and  the  judgment ;  for  that  word  is  (iojjc 
— hadeen.  3.  To  understand  it  to  mean  hell  would  make  it  con- 
tradict the  Scriptures,  which  represent  devils  as  dwelling  on 
earth.  Here  they  caused  the  fall;  here  they  tempted  Job;  here 
they  tempted  Jesus ;  here  Jesus  found  them  dwelling;  here  He 
'■cast"'  them  --out;''  here  they  reign;  here  they  instigate  wicked- 
ness ;  here  Paul  fmds  them ;  here  the  sinner  is  to  be  turned  from 
their  power;  here  they  are  when  the  close  of  this  age  comes. — 
Compare  Gen.  3:13;  2  Cor.  11 :3;  Job.  1 :12;  Luke  22  :!! :  Acts 
5:3;  26: 18;  2  Cor.  2: 11;  11  :14;  Matt.  4  :  1  :  U  22  :  1 1  :  IS  ;  17  :  IS ; 
Mark  5:15;  7:29;  Luke  9:42;  11:14;  Acts  10:48:  Ei)h.  4;27;  2Tim. 
2:2G;  Rev. 12:9;  20:2,10  4.  To  make  it  mean  hell,  would  make  it 
contradict  the  Scriptures,  which  represent  that  devils  are  not  yet 
in  hell,  but  to  be  cast  into  hell  at  the  close  of  this  age.  Compare 
Matt  8:29;25:41;Rev.20:10.  5.  To  make  it  mean  hell,  would  well 
please  devils,  since  they  are  anxious  that  we  should  believe  they 


454 


CAMPBELLISM  AGAINST  THE 


siiatcliing  it  out  of  sinners'  hearts. — Luke  8  :12.  If 
it  be  replied, "this  'wayside'  man  is  not  saved  any  how," 
the  answer  is  :  Had  not  the  Spirit  of  God  prepared  the 
hearts  of  some  of  them,  as  tliere  is  "none  that  under- 
standeth,"  naturally — Rom.  3:11 — see  chapter  of  this 
book  on  Total  Depravity — their  hearts  would  all  have 
been  "thorny,"  "wayside"  and  "stony"  hearts.  As 
Stier  remarks :  "It  is  the  devil  ....  who  has  made 
the  land  rocky,  and  has  also  sown  the  thorns  in  it," 
and  has  made  the  wayside  hearer. —  Words  oj^  Jesus, 
Vol. 2, 2).  213.  Stiev  :  "There  is  \x  m  iraculous  seed 
rior  indeed  to  all  natural  seeds,  so  powerful  that  by  its 
growth  it  can  and  will  choke  thorns,  nay  more,  it  can 
also  break  through  the  rock  in  striking  its  roots  down 
into  the  earth,  and  can  make  that  to  be  again  a  field  of 


are  in  hell,  so  that  will  not  heed  the  Scriptural  warnings 
against  them.  6.  Tartaroo  is  otherwise  definetl.  Dr.  Wm.  Ram- 
sey: "The  word  TartorMS,  means,  according  to  Greek  writers, 
in  aphysical  sense  the  bounds  or  verge  of  this  material  system. 
.  .  .  That  place  is  probably,  at  present,  within  the  atmosphere 
of  our  earth."'  Cudworth  :  '-And by  Tartarus  here  in  all  proba- 
bility is  meant,  this  lower  caligiuous  (i.  e  ,  dark)  air,  or  atmos- 
phere of  the  earth,  according  to  that  of  St.  Austin,  concerning 
these  angels,  'That  after  their  sin  they  were  thrust  down  into 
the  misty  darkness  of  this  lower  air.'  "  Suidas  says  itmeans  "the 
place  in  the  clouds  or  in  the  air  ''  Parkhurst :  "It  appears  from 
a  passage  in  lAiciun  that  by  Tartarus  was  meant,  in  a  physical 
sense,  the  bounds  of  this  material  creation."  Empedocles  :  "Our 
dull,  lack-lustre  globe  is  the  doomed  haunt  and  dungeon  of  evil 
angels,  envious  and  malignant  demons."  Grotius :  "That  is 
called  Tartarus  which  is  lowest  in  anj'thing;  whether  in  the 
earth  or  in  the  water,  or,  as /iere,  in  the  air."  Whately:  "The 
word  used  by  I'eter,  which  translators  render,  'cast  down  to 
hell,'  or  Tartarus,  is  to  be  understood  of  our  dark,  gloomy 
earth,  with  its  dull  clouds,  foul  vapors  and  misty  atmosphere  .  .  . 
Socrates  called  the  abyss  or  sea  Tartarus,  as  does  also  Plato,  who 
elsewhere  calls  our  dim,  lack-lustre  curlh  itself  also  Tartarus. 
Plutarch  says  our  air  ...  is  called  Tartarus  from  being  cold. 
Herein  he  IS  followed  by  I.ucian,  and  both  Ilesiod  and  Homer 
call  it  the  aerial  Tartarus.   In  no  other  sense  or  way  can  St. 


MORK  OF  THE  SPIRIT. 


455 


God,  which  was  a  way  for  the  feet  of  the  prince  of 
this  world." — Idem, p.  215.  Of  the  "good  ground" 
hearer:  "Grace  has  already  worked  and  softened 
him,  and  has  more  or  less  prepared  an  entrance  forthc^ 
seed,  Isa.  28:24;  Acts  13:48;"  Hi  :14.— /(Zem.  79. 
216].  (5)  God  is  said — in  the  person  of  the  Holy 
Spirit — to  cast  out  the  "strong  man" — Satan — from 
man's  soul. — ]Matt.  12:29.  ((5)  The  very  nature  of 
the  kingdom  of  God  is  that  Jesus,  by  the  Holy  Spirit, 
represented  by  the  -'linger  of  God,"  shall  cast  Satan 

Peter  be  understood  and  explained.  Lucian  says,  the  great  depth 
of  the  air  is  caih'd 'J'artunis."  Eph.  2:2,  where  Satun  is  called 
the  "priuee  of  the  pow  er  of  the  air."'  harmonizes  w  ith  the  deli- 
uition  of  these  learned  men.  >So  Eph.  G  :12 — wicked  spirits  in  the 
air — ra  ri'^viaa-r/A  z?^::  Trovr^nid:;  iv  roFc  srzu'juw^co::.  In 
a  foot  note  the  Bible  I'uion  A'fi-;i"n  says:  ••Heavenly  places"' 
mean  •'the  material  liea\ ens,  the  air  So  Bagster's  ayid  Bobin- 
son's  Lees  :  ••  The  air  as  the  seat  of  evil  spirits."'  Both  Robin- 
son's and  Greentiebrs  I.exs.  rrudn'  pneumatikos  tees  poneerias, — 
evil  spirits  ""  To  literally  render  it  is  impossible  Sn  Bengel, 
Scott,  Matt.  Henry,  ttah,  on  Eph.  6:12.  Adam  Clarke  has  proved 
that  Tartarus,  in  2  Pet.  2:4,  mea:!s  our  e:u  th — -im>  his  comment. 
The  "chains.""  figuratively,  mean  tliat  (iod  Iutc  limits  Satan. 
••Reserved  unto  judgment"  implv  tliev  are  not  in  hell.  ))ut  re- 
served for  hell.— See  Matt.  2."):41.  The  Revisers  of  the  Xew 
Version  see  that  Tartarus  is  not  hell:  so,  not  knowing  how- 
to  render  it.  they  guess  at  it — •■dungeon.""  Because  modern 
lexicons  and  so  many  modern  w  ritcis  have  wrongly  interpreted 
2  Pet.  2:4.  I  make  tliis  long  note.  The  author  o(  this  book  hopes, 
some  day,  to  pul)lish  a  little  volume  on  tlie  Origin,  the  Charac- 
ter etc.  of  the  Devil,  All  that  want  it  please  send  in  their  navies 
as  subscribers. 

tMr.  Campbell  indorses  the  following:  '•The  Scripture  is  so  far 
from  representing  Satan  as  the  God  and  governor  of  the  air,  that 
it  constantly  represents  him  in  a  state  of  continement.  .  .  , 
So  that  instead  of  expatiating  in  the  boundless  lields  of  the  air. 
and  shedding  his  woes  upon  miserable  mortals,  he  and  his 
accomplices  are  described  by  tiie  Apostle  Peter  as  in  the  Tartar- 
ian regions  ...  to  continue  th<'re  in  custody  till  the  final 
judgment"' — Mill.  Harh.vol.  5,  p,  272, — quoti'd  on  p.  297,  of 
Text  Book  on  Camphellism,    Mr.  Hand  denies  this  is  Mr.  Camp- 


456 


CAMPBELLISM  AGAINST  THE 


out  of  the  sinner's  soul. — Luke  11 :20.  Compare 
Ex.  8  :19,  where  "finger  of  God"  is  exj)l;uned  to  he 
God's  miraculous  power — Matt.  12  :28  ;  Ps.  8:3;  Ex. 
31  :18,  on  finger  of  God,  the  Spirit  of  God  and  crea- 
tive power.  As  Stier  remarks,  on  Matt.  12:28:  "In 
general,  wherever  devils  are  made  to  yield  there 
is  the  kingdom  and  Spirit  ox  powerful  energy  of  God." 

Nowhere  did  Jesus  ever  cast  out  a  devil  by  word 
alone.  Out  of  no  one's  heai't  since  has  the  word 
alone  ever  cast  out  a  devil.  The  Campi)ellitc  gospel(  ?) 
— that  the  sinner  can  hear  the  word,  ov-ercome,  break 
loose  from  Satan  and  seek  refuge  in  Christ  implies  the 
sinner  is  so  strong  as  to  need  no  Refuge.  Jesus,  Him- 
self, was  strengthened  by  an  angel  ( Luke  22  :43)  in 
the  final  conflict  with  Satan.  Yet,  Campbellites  tell 
us  the  sinner  can  break  away  from  Satan  of  his  own 

bell's  own  langua<?e  and  tries  to  acquit  bim  of  indorsing  it  by 
quoting  the  following  note,  on  it,  from  Mr.  Campbell:  "Satan, 
however,  the  head  of  all  opposition,  thehierarch  of  aU  rebellion,  the 
high  priest  of  all  idolatry,  may  be  regarded  as  the  original  cause  of 
all  the  paganism  on  the  eartli.  and  althoLigh  contradistinguished 
from  Jupiter,  the  Prince  of  tlie  I'ower  of  the  Air,  was  neverthe- 
less the  occasion  of  all  the  hoiuage  paid  by  the  Gentiles  to  this 
fantastic  divinity,  the  offspring  of  a  deluded  imagination." — Re- 
ply to  Text  Book,  p.  37.  (My  italics.)  To  this  Ero.  Ray  well 
replies :  "If  this  is  not  the  language  of  A.  Campbell  the  mistake 
as  committed  by  the  the  Mill,  llarb.  by  leaving  the  extracts 
which  we  quoted  out  of  the  quotation  marks.  The  quotation 
closes  above  the  point,  whore  we  took  the  extracts.  Therefore 
the  Mill.  Harb  represents  the  above  exti  acts  as  the  language  of 
A.  Campbell."  Moreover,  the  reader  will  see  that  Mr.  Campbell 
iudoi'ses  the  quotation,  save  that  he  says  Satan  was  the  origiwtl 
cause  of  sin.  Hence,  according  to  ^fr.  Hand,  A.  Campbell 
denies  that  Satan  now  influences  men.  This  is  the  point  Ero. 
Ray  quotes  him  as  stating.  Not  only  this,  but  that  he  makes 
the  Prince  of  the  Power  of  the  Air  only  I'aufs  sanction  to  a  pagan 
divinity!!  Worse  and  worse ! !!  So  ^Ir.  Lard  says:  "We  deny 
utterly  that  Saran  exerts  any  direct  influence  on  tlie  human  mind. 
.  .  .  It  is  a  sheer  fiction  invented  for  a  special  purpose." — H'ply 
to  Jeter,  quoted  in  Williams  on  Campbellism,  p.  21 7. 


WORK  or  THE  SPIRIT. 


457 


power,  by  hearing  the  gospel,  and,  with  no  miraculous 
power,  turn  to  the  cross !  The  Campbellite  scheme 
leaves  Satan  not  simi:)ly  depending  on  words,  but  per- 
sonally with  all  his  power  dwelling  in  hearts  which  are 
already  in  love  with  his  deeds,  to  be  dispossessed  hy 
mere  words — the  word  alone  ! !  No  wonder  that  Mr. 
Lard  made  a  concession  which,  in  effect,  means  that 
Campbellism  can  save  no  one. 

"How  sad  our  state  by  nature  Is, 

Our  sin,  how  deep  it  stains, 

And  <Sa«a>i  binds  our  captive  minds 

Fast  in  bis  slavish  chains. *' 

7.  Miraculous  power  is  as  much  necessary  to  change 
a  leopard's  spots  and  an  Ethiopian's  skin  as  it  is  nec- 
essary to  change  any  sinner.  "Can  the  Ethiopian 
change  his  skin  or  the  leopard  his  spots?  Then  may 
ye  also  do  good  that  are  accustomed  to  do  evil." — 
Jer.  13:23.  As  Adam  Clarke  on  v.  27,  says:  "Man 
cannot  change  himself  ;  but  he  imiy  pray  to  God  to  do 
it.  .  .  .  To  enable  him  to  pray  and  believe  the  power 
is  still  at  hand.  If  he  will  not  use  it  he  must  perish." 
By  nature,  a  leopard  does  not  desire  to  change  his 
spots;  neither  does  a  sinner,  by  nature,  so  love  to  do 
right  as  to  turn  to  the  right. 

8.  To  the  sinner  the  gospel  is  but  foolishness,  except 
where  the  Holy  Spirit  makes  his  heart  good  ground 
for  receiving  it.  Compare  Rom.  3:11;  8  :  5-7  ;  1  Cor. 
1-21;  2:14. 

y.  "Except  a  man  be  born  anew  he  cannot  see  the 
kingdom  of  God."  Ecdiw — eideo,  rendered  see,  like 
our  English  word — "as  I  cannot  see  it  as  you  do" — 
often  means  to  understand.  8ee  the  Lexicons.  It  is 
used  for  know  or  understand  or  perceive  in  Matt,  6  : 
8,  32;  7:11;  9  :2,4,G  ;  12:2,25;  13:14,15;  20:22; 
22:  29;  26  :  2  ;  27  :  18  ;  John  1  :26,31,33;  29  ;  3:2, 


458 


CAMPBKLLISM  AGAINST  THE 


(the  next  verse  before  John  3:3),  11  ;  4:10-22 — as  it 
is  used  for  understand  in  hundreds  of  New  Testament 
occurrences  I  cannot  take  room  to  refer  to  them.  Nic- 
(/demus'  foolish  question,  hoio — is  a  commentary  and 
Lexicon,  defining  eideo,  to  understand.  Surely  no 
one  will  claim  that  natural  sight  is  here  exclusively 
meant.  Hence,  to  Peter,  when  others  were  unsaved, 
who  had  heard  the  same  words, that  he  had  heard, Jesus 
said:  "Blessed  art  thou  Simon  Bar-Jonah :  for  Jlesh 
and  blood  hath  not  revealed  it  unto  thee,  but  my  father 
which  is  in  heaven." — Matl.  16  :  17.  "Flesh  and 
blood"  means  what  we  arc  b}' nature.  See  sarx,  in 
the  Chapter  in  this  book  on  Total  Depravity;  see,  also 
1  Cor.  15:50;  John  1  :13. 

10.  A  dead  man  cannot,  of  himself,  understand  or 
turn.  "  And  you  did  he  quicken  who  were  dead 
through  your  trespasses." — Eph.  3:2.  Whether  you 
render  this  in — which  is  the  true  rendering — or 
"through,"  as  tlie  New  Version  has  it,  the  sinner  is 
dead.  As  a  dead  man  lias  no  connection  with  this  life, 
a  spiritually  dead  man  has  no  connection  with  the  spir- 
itual life.  (See  Druniniond's  "Natural  Law  in  the 
Spiritual  World."  )  In  either  case,  the  dead  receives 
life  by  a  miracle  only. 

11.  The  valley  of  dry  bones  is  another  proof  that 
the  miraculous  power  of  the  Spirit  must  give  the  sin- 
ner life.  It  is  also  a  comment  on  Eph.  3  :  2.  The 
reader  will  here  please  prayerfully  read  Ezek.  37  :1-14. 
Did  bone  ever  unite  to  bone,  sinew  and  flesli  clothe  the 
bones,  and  life  come  in  the  body  by  mere  word — with- 
out the  Omnipotent  power  of  the  creative  Spirit  of 
God?  If  so,  the  sinner  without  that  power  comes  to 
Christ.  Carniibellism  is  the  wild,  atlieistic  theory  of 
mad  scientists,  on  "spontaneous  generation"  or  si)on- 


WORK  OF  THE  SPIRIT- 


459 


taneous  life,  which  Satan  is  attempting  to  impose 
upon  the  realm  of  grace.  Spontaneous  spiritual  gen- 
eration or  life  is  as  atheistic  as  spontaneous  natural 
generation  or  life.  (See  Drummonds'  "Natural  Law 
in  the  Spiritual  World.") 

12.  Of  a  power  not  identical  with  the  A^'ord,  Jesus 
says:  "And  they  shall  all  be  taught  of  God.  Every 
one  that  hath  heard  from  the  Father,and  hath  learned, 
Cometh  unto  me." — John  6:43,44.  Compare  John 
8  :47  ;  10  :27  ;  18  :  37  ;  Acts  1(3  :  14  ;  13  :  48  ;  1  Cor. 
12  :3  ;  (in  New  Version)  1  John  5  :3.  These  passages 
are  an  unimpeachable  commentary  on  these  words  of 
our  Savior. 

Every  man  that  has  learned  of  the  Father  cometh  ; 
OnJi/  part  of  mankind  who  hear  the  gospel  come ; 
Therefore,  only  part  of  mankind  have  learned  of  the 
Father.  See  TlioJv.cli,  Stier,  Doddridge,  Bloomfield, 
Barnes,  Olshausen,  Matt.  Henry,  Beza,  Keandev,  etc. 
— in  I.  Olshausen  truly  says  of  this  teaching  and 
hearing:  "An  internal-  awakening  and  will  towards 
God  and  his  service.  ...  an  essential  knowledge  of 
God  received  in  regeneration." — in  J.  On  tlie  mys- 
tery involved  in  this  passage,  Stier  expresses  the  feel- 
ing of  every  true  Cliristian  :  "This  much  is  certain, 
and  it  is  to  our  experience  as  manifest  as  it  is  m^s- 
terious,  according  to  the  Lord's  testimony — 'That  if 
a  man  longs  after  God,  it  comes  not  from  himself,  but 
is  the  Father's  drawing  in  Jesus  Christ.'  " — Words  of 
Je.sus,  vol.  5,  p.  177.  By  His  life-giving  power  he 
pours  into  our  souls  the  life  that  leads  u-<  as  naturally 
to  His  l)Osom  as  the  life  of  the  "unconscious  infant" 
seeks  its  mother's  breast. t    As  Luther  remarks  :  "He 

t  This  drawing  is  as  beautifully  in  harmony  with  the  laws  of 
our  soul  as  the  unconscious  infant  is  draw  n  ia  harmony  with  its 
nature,  to  his  mother's  bosom. 


460 


CAMPBELLISM  AGAINST  THK 


draweth  not  as  a  man  draweth  a  block."  But  did  his 
Spirit  not  first  give  tlie  young  life  we  would  have  to  be 
drawn  not  as  a  block,  but  as  a  stubborn  mule. 

"He  drew  me  and  I  followed  on, 

Rejoiced  to  own  the  call  divine.'''' 

13.  "Open  thou  mine  eyes  that  I  may  behold  won- 
drous things  out  of  thy  law." — Psa.  119:18.  Here  is 
the  law,  but  no  eye  to  understand  it. — Joha  3 :3. 
The  eye  opening  is  of  the  Holy  S])irit.  Campbellites 
ridicule  such  a  prayer  as  useless.  "The  Lord  openeth 
the  eyes  of  the  blind,"  to  understand  the  word. — Psa. 
146:8;  John  3:3.  Say  this  means  the  Christian,  if 
you  will.  How  nnich  more  must  He  open  the  sinner's 
eyes,  that  the  gospel  may  be  obeyed  ! 

14.  "The  hearing  ear,  and  the  seeing  eye,  the 
Lord  hath  made  both  of  them." — Prov.  20  :12.  Here 
the  miracle  that  gives  natural  hearing  and  seeing  is 
made  illustrative  of  the  miracle  that  gives  spiritual 
hearing  and  seeing — understanding.  "Mine  ears  hast 
thou  opened," — Psa.  4:6.  "Thy  Lord  God  hath 
opened  mine  ear,  and — "as  tlie  consequence  of  this 
conversion — "I  was  not  rebellious,  neither  turned 
away  backward." — Isa.  50  :5.  As  well  talk  of  a  deaf 
ear  hearing,  by  sound  alone,  or  a  blind  eye  seeing,  by 
light  alone,  as  to  talk  of  a  sinner  being  saved  by  the 
unaided  word. 

15.  In  Gal.  4:22-29,  the  miraculous  birth  of  Isaac 
is  an  illustration  of  every  true  Christian's  spiritual 
birth.  As  the  procreative  powers  of  both  AI)raham 
and  his  wife  were  dead,  so  are  the  receiving  powers — 
the  spiritual  life  of  the  sinner — dead.  So  Doddridge, 
MacKniglit,  HoJden,  Bloomfield,  Ohhausen,  et  al. 
To  be  sure,  it  represents  the  two  covenants,  the  "old 
and  the  new  church."    But  as  the  whole  includes  all 


WORK  OF  THE  SPIRIT. 


461 


its  pai-ts,  it  represents  birth  bv  natural  powers — the 
unregenonite — and  birth  by  the  spiritual,  the  miraculous 
— the  regenerate.  As  the  nnraculous  power  of  the 
Spirit  made  these  dead  procreative  powers  alive,  so 
miraculous  power  has  made  every  Christian.  Compare 
Rom.  4  :18-21;  17:17.  Campbellite  "Christians"  are 
the  Ishmaelites, — that  is,  they  are  those  who  were 
made  "Christians"  by  their  own  natures,  or,  as  they 
boast,  without  any  miraculous  power. 

16.  Before  sinners  will  obey  God,  He  must  write 
the  word  into  their  hearts.  Compare  Jer.  32  :39-40; 
Ezek.  11  :19-20;  36:25-27;  Heb.  8:8-10.  By  eom- 
l^aring  these  passages  the  reader  will  see,  first,  that  the 
word  does  not  of  itself,  alone,  save;  second,  that  it 
must  be  written  by  God's  hand  in  the  heart.  The 
figure  here  is  from  God's  miraculous  power  as  His 
own  hand,  writing  the  law  on  the  tables  of  stone.  See 
Ex.  31 :  IS.  Though  God  may  not  have  Himself  writ- 
ten. He  did,  in  the  miracle  of  Sinai,  write  it  through 
Moses.  Compare  Ex.  34:1;  20:1;  24:5;  Dcut.  10: 
2,  4  ;  Ex.  34  :28.  Moses  is  the  type  of  Christ,  through 
whose  miraculous  power,  in  the  ll>)ly  Spirit,  the  word 
is  written  into  our  hearts.  Third,  that  they  obey 
because  that  power  has  written  tlie  word  into  their 
hearts — not  as  Cainpbellites  have  it,  obey  that  it  may 
be  written  into  their  hearts,  and  then  write  it  there 
themselves  ! 

17.  The  gift  of  the  Spirit,  in  greater  measure  under 
the  New  than  under  the  Old  Testament,  is  one  of  its 
distinguishing  characteristics.  "But  thus  he  spake  of 
the  Spirit  which  was  not  yet  given." — John  7  :3y.  As 
chapter  10,  sections  3  and  4  of  this  book,  shows  that 
the  Spirit  at  the  time  He  spake  this,  was,  and  had 
been  since  the  first  man  that  was  ever  saved,  making 


462 


CAMPBELLISM  AGAINST  THE 


the  plan  of  salvation  effectual,  this,  and  similar  pas- 
sages, are  to  he  understood  to  imply  that  the  Spirit, 
under  the  New,  would  work  much  more  powerfully — 
he  given  in  greater  measure  than  under  the  Old. 
Tholuck  :  "But  tlie  question  then  arises,  why  the 
operation  of  the  Holy  S[)irit  is  dated  from  that  period, 
though  he  had  wrought  already  under  the  Old  Testa- 
ment, iind  during  the  life  of  Christ?  Does  the 
c.\i)ressi()n  denote  merely  the  strength  of  the  distinction 
as  to  the  aniouiit  of  activity  and  i)o\ver?  Thus  espe- 
cially it  is  regarded  ))y  the  Lutheran  interpreters." — 
in  I.  /See  Words  of  Jrsus,  vol.  5,  p.  289;  Matt. 
Henri/,  Adam  Clarke^  in  1 :  8o  Barnes,  Doddridge, 
Bloovifield,  Olshansen,  NeanderH"  Plant.  Training, 
p.  518.  Of  course,  as  some  of  these  writers  say,  the 
passage  also  alludes  to  tlie  Spirit  as  coming  from  the 
glorified  Christ  and  to  dwell,  in  greater  measure  than 
ever  before,  in  His  people.  But  it  nevertheless  makes 
the  greater  power  of  tlie  Spirit  the  distinguishing 
characti  ristic  of  the  New  Dispensation.  See  John  14: 
1G-1S,2(3;  l.^:2(;;  IC  :7-15  ;  Luke  24  :49  ;  Acts  1 : 8 ; 
2:14-18.  1'hoe  i)assages  promise  the  miraculous 
gifts,  it  is  ti  uc ;  l)ut  they  })romise,  also,  the  permanent 
blessing,  of  greater  i)ower  according  to  John  7  :39,  and 
Jer.  8  :8-10.  But  if  only  words  are  the  power,  where 
is  the  fulfillment  of  these  promises? 

18.  Christ's  promised  condition  and  assurance  of 
the  success  of  the  gospel — "lo,  I  am  with  you  alway, 
even  to  the  end  of  the  world" — Matt.  28  :20 — implies 
the  personal  presence  of  the  Spirit  to  make  the  gospel 
the  '*[)ower  of  God  unto  salvation."  The  man  who 
is  satisfied  to  make  the  Bil)le  synonymous  with  the 
l)i  esenec  of  Christ  and  the  Holy  Spirit,  is  to  be  pitied. 
He  could  mai<e  his  wife's  letters  ecpnvalent  to  her 


WOllK  OF  THE  SPIRIT. 


463 


presence;   as  he  would  be  sutisfied  if  Christ  never 
appeared  to  him,  providing  he  had  only  the  Bible  ! 
Objections. 

1.  Campbellites  quote,  "the  words  that  I  have  spo- 
ken unto  you  they  are  Spirit  and  are  life." — John  6  : 
63.  This,  they  tell  us,  teaches  that  the  Bible  is  the 
k?pirit.  To  this  I  reply  (a),  if  so,  the  Bible  is  life, 
too.  So  3^ou  have  no  eternal  life,  consequently,  no 
heaven  but  the  Bible.  (6)  If  words  are  the  Spirit, 
then  we  may  read  the  following  Scriptures  :  "he  shall 
baptize  you  with  the  Bible;"  '*;ind  he  saw  the  Bible 
of  God  descending  as  a  dove  and  coming  upon  him  ;" 
"then  Jesus  was  led  up  of  the  Bible  into  the  wilder- 
ness ;"  "whosoever  shall  speak  a  word  against  the 
Holy  Biijle  it  shall  not  be  forgiven  him;"  "and  the 
angel  .  .  .  sa  d  unto  her  the  Holy  Bible  shall  come 
upon  thee,"  etc.  ;  "and  he  breathed  on  them  and  saith 
unto  them,  receive  ye  the  Holy  Bible  ;"  "why  hath 
Satan  filled  thy  heart  to  lie  to  the  Holy  Bible;" 
"prayed  for  them  that  they  might  receive  the  Holy 
Bible;"  "shed  abroad  in  our  hearts  thr  -ugh  the  Holy 
Bible;"  "being  sanctified  by  the  Holy  Bible;"  "If 
any  man  have  not  the  Bible  he  is  none  of  his;" 
"grieve  not  the  Holy  Bible  of  God  in  whom  ye  are 
sealed,"  etc.  Matt.  3:12,  IG;  4:1;  12  :32  ;  Luke  1  : 
35;  John  20:22;  Acts  5:3;  8:15;  Rom.  5:5;  8:9, 
Eph.  4:30;  1  Pet.  4  :14  ;  1  John  4  :2  ;  Matt.  12  :28. 
The  "words  are  spirit  and  are  life,"  are  metonyni}' — 
i.  e.,  effect  called  the  cause.  Just  as  "tliey  have 
Moses  and  the  prophets" — i.  e.,  their  writings:  "For 
me  to  live  is  Christ." — Luke  16:31;  Philip  2:21.  As 
Paul's  life  manifested  Christ,  the  Avords  of  Christ 
were  of  the  Spirit,  and  when  made  effectual,  are  His 
manifestation.    So  Doddridge,  Olshausen,  el  al. 


464 


CAMPBELLISM  AGAINST  THE 


Olshausen  stronfjly  and  truly  says  :  "It  is  not  till  a 
new  man  is  boru  through  the  inward  baptism  of  the 
Spirit  that  there  is  an  organ  for  the  reception  of  the 
Lord's  body." — in  I.  In  fact,  the  next  verse  shows 
that  the  miraculous  power  of  the  Spirit  is  implied  in 
this  verse.  There  have  been  almost  an  endless  amount 
of  interpretations  of  these  words  ,  but  among  them  all 
I  know  of  none  so  absurd  and  dangerous  as  the  Camp- 
l)ellite,  which  makes  the  ivords  and  the  Holy  Spirit 
identical. 

2.  Campbellites  evasively  and  misleadingly  quote 
those  Scriptures  which  speak  of  the  Gospel  of  the 
word  as  the  instrument  of  salvation: — "Begotten you 
through  the  gospel ;"  "I  am  not  ashamed  of  the  gos- 
pel of  Christ,  for  it  is  the  power  of  God  unto  salva- 
tion," etc.,  etc. — 1  Cor.  4:5;  Rom.  1  -AC).  Kow,  let 
it  be  put  into  capitals,  as  this  is  a  common  evasion  of 
Campbellites,  that — 

Baptists  f  hold,  as  a  fundamental  doctrine, 

THAT  the  gospel  IS  A  NECESSARY  INSTRUMENTALITY  IN 
THE  SALVATION  OF  EVERY  ADULT  SANE  PERSON;  and 
that  WHETHER  THE  GOSPEL  IS  NECESSARY  TO  THE  SALVA- 
TION OF  SOULS  IS  NOT  UNDER  DISCUSSION. 

The  question  of  discussion  is:  Is  the  Gospel  sufficient 
of  itself , or  independent  of  the  mighty  power  of  the  Holy 
Spirit,  to  save  f    Campbellite  doctrines  of  depravity 

t  Art.  VII  of  the  New  Hampshire  Confession — the  one  in  gen- 
eral use  in  the  United  States — says :  "We  believe  that  in  order 
to  be  saved,  sinners  must  be  regenerated  .  .  .  That  it  is  effected 
in  a  manner  above  our  comprehension  by  the  power  of  the  Holy 
Spirit,  IN  coNNEcrioN  with  Divine  truth. — So  Chap.  20,  Sec-  4, 
of  the  Philadelphia  Confession,  and  Sec.  2.5  of  the  London  Conf.  of 
1643.  So  Baptist  Thenl.  Writings.  As  Campbellites,  by  ridicul- 
ing prayer  for  the  Spirit  to  convert, prove  that  they  disbelieve  His 
work  necessary  to  save,  Baptists,  by  preaching,  publishing  the 
Gospel,  prove  they  believe  it  necessary  to  save  the  soul. 


WORK  OF  THE  SPIRIT. 


465 


require  them  to  take  the  affirmative.  This  they  gener- 
ally do.  Baptist  doctrine  of  depravity  requires  them 
to  take  the  negative.    This  they  do. 

3.  Canipbellites  are  fond  of  quoting  in  proof  their 
notion  that  the  Spirit  does  not  operate  on  tiie  sinners' 
hearts,  John  14:17 — "the  spirit  of  truth  whom  the 
world  cannot  receive."  I  reply :  "Ye  do  err,  not 
knowing  the  Scriptures."  For  receiving  the  Spirit, 
i.  e.,  to  welcome  Him  as  a  Resident  in  your  souls,  and 
His  convicting  and  regenerating  you  are  totally  differ- 
ent things.  Of  course  no  sinner  can  receive  the  Spirit. 
If  not  totally  depraved,  the  sinner  would  have  some 
love  to  God,  to  receive  the  Spirit.  See  T/iohick, 
Stier,  HafeJi,  Beck,  Bengel,  Adam  Clarke,  Matt. 
Henri/,etal.  See  John  14:17-21,  22-27  ;  Rom.  8  : 
14-16.  Having  answered  the  only  Campbellite  argu- 
ments (?)  and  objections  upon  the  work  of  the  Spirit, 
I  proceed  with  my  arguments. 

19.  The  final  conversion  of  the  Jews  is  to  be  by  a 
greater  outpouring  of  the  Spirit,  to  make  the  Gospel 
effectual  to  their  salvation.  Compare  Ezek.  36  :21-38. 
Adam  Chirke  :  "This  does  not  relate  to  their  restora- 
tion from  Babylon  merely.  The  Jews  are  at  this  day 
scattered  in  Heathen,  Mohammedan  and  Christian 
countries.  From  these  they  are  to  be  gathered  and 
brought  to  repose  in  their  own  Uuid." — inl.  Camp- 
bellites  cannot  even  convert  them  to  Campbellism — 
saying  nothing  of  the  difficulty  of  converting  them  to 
Christ.  If  the  Gospel,  alone,  can  save,  why  have  they 
not  been,  long  ago,  saved?  Tlieij  first  had  the  (jospel. 
Compare,  on  the  same  subject,  Ezek.  37  :14  ;  Rom.  11 : 
25-26. 

20.  One  purpose  of  Jesus  going  to  the  Father  was 
to  send  the  Spirit  to  nuike  the  word  effectual.— io\\n  16  : 


466 


CAMPBELLISM  AGAINST  THE 


7-11.  "When  lie  is  come  he  will  convict  the  world  of 
sin,''  etc.  See  DoddHdge ,  Barnes,  Lucke,  Tholuck, 
Bcngel,  Ohhousen,  Beza,  Cliryf^ostom,  Adam  Clarke, 
Matt.  Henry,  President  Edxvards,  et  al.  As  Sticr 
comments:  "The  world  has  no  perfect  and  correct 
knowledge  of  what  sin  is,  what  righteousness,  what 
judgment  until  the  Holy  Ghost  has  explained  these 
words  No  man  can  be  bi'ought  to  an  experi- 
mental and  perfect  knowledge  of  these  three  words, 
so  current  in  the  world,  and  present  to  every  con- 
science, by  any  hunnin  power  or  wisdom,  not  even  by 
the  external  influence  of  any  letter  of  the  word,  or 
any  fact  of  the  work,  even  though  it  be  of  Christ  and 
His  Apostles,  or  the  undeniable  acts  and  wonders  of 
the  Lord  since  the  day  of  Pentecost.  This  is  the  office 
of  the  Spirit  alone,  and  as  Spii'it,  l)y  the  medintion 
indeed  of  the  word  and  the  work,  yet  only  so  far  as 
they  are  made  inwardly  efficient  in  heart  and  con- 
science."—  Words  of  Jesus,  Vol.  6,  p.  343. 

21.  Campbellism  cinnot  explain,  and  would  lead  to 
a  denial  of  the  Acts  of  the  Apostles.  Why?  Simi^ly 
because  it  denies  the  secret  of  the  conversion  of  the 
3,000  on  Pentecost.  If  the  word  alone  converts,  pray 
tell  us  how  it  came  to  pass  that,  under  one  sermon,  by 
Peter,  who  h:id  denied  his  Lord,  more  were  probably 
converted  than  were  converted  during  the  three  years' 
ministry  of  Christ  and  His  Ai)Ootles, — many  of  them 
whose  hands  were  dripping  with  the  l)lood  of  Jesus? 
If  the  word  alone  did  that,  then  it  would  have  done 
more  when  preached  hy  Jesus.  You  must  either  deny 
the  record  or  repudiate  Cami)bellism.  But,  the  Camp- 
bellite  may  say,  the  signs  and  miracles  converted.  Ah  ! 
indeed!  (a)  Then  the  word  alone  is  not  sufficient? 
(6)   But  signs  and  miracles,  never  have,  never  can 


M'ORK  OF  THE  SPIRIT. 


4G7 


convert  a  soul.  All  they  can  do  is  to  attract  attention. 
The  gospel,  when  the  attention  was  thus  secured,  hy  the 
jiower  of  the  Holy  Spirit,  reached  the  heart.  But 
Jesus  performed  niauy  wonderful  miracles  bef(n-e  Pen- 
tecost. Either  deny  that  there  were  so  many  convert- 
ed on  Pentecost,  or  acknowledge  that  the  Spirit  then 
made  the  word  effectual.  If  He  did  so  then,  He 
does  so  now. 

22.  Only  by  the  Spirit  making  the  word  effectual 
can  it  be  that  Jesus'  disciples  "do  greater  works" 
thnn  did  He.  "He  that  believeth  on  me  the  works 
that  I  do  he  sludl  do  also  and  greater  works  than  these 
shall  he  do;  biaruse  1  go  to  the  Father." — John  14: 
12.  Verses  ll-Ki;  l(i:7-ll  are  the  explanations. 
Jesus  healed  the  sick,  cast  out  demons,  withstood  the 
tempter,  i)reached  as  no  one  since  has  ever  preached, 
or  ever  can  preach,  lived  as  no  one  since  has  ever 
lived  or  ever  can  live,  raised  the  dead,  etc.  How  then 
can  Christians  "do  greater  works?"  Not  at  all,  ac- 
cording to  Campbellism.  As  we  cannot  live,  preach 
as  well  as  He  did, we  cannot  i)erform  as  great  "works" 
as  He  did.  Only  in  understanding  that  His  ascension 
would  result  in  sending  the  Spirit  to  make  the  gospel 
so  effectual,  that  the  preaching  and  the  lives  of  Chris- 
tians would  have  a  greater  influence  than  did  his 
preaching  and  life,  can  we  reconcile  this  promise  with 
facts  and  truths.  But  Campbellism,  by  denying  the 
work  of  the  Spirit,  leaves  the  passage  inexplicable. 
iMeyer:  "The  outward  results  and  achievements"  of 
His  disciples.  Stier  :  "For  I  go  to  the  Father,  to  give 
your  prayer  henceforth  power  from  on  high ;  what  ye 
henceforth  do  I  will  do  through  and  in  you(  vs.  13  :14) 
.  .  .  He  sowed,  we  reap — and  the  harvest  is  indeed 
greater  than  the  seed.  ...  wo  ourselves  partake  of 


468 


CAJMPBELLISM  AGAINST  THE 


the  rich  blessing  shed  on  our  activity.  Therefore  the 
Pentecost  sermon  of  Peter  converted  more  in  one  day 
than  the  Lord  in  three  years." — Words  of  Jesus,  Vol. 
6, p.  211,  212.  So  Barnes,  Doddridge ,  Ohhausen, 
Beck,  LtdJier,  Matt.  Henry,  Adam  Clarke,  Tlioluck, 
et.  al.  "The  medium  of  such  great  operations  is  the 
prayerful  exaltation  of  believers  to  God  in  the  name 
of  their  ascended  ISavior." — Tholuck,  in  I.  Argument 
"21"  is  a  comment  on  John  14  :12, 

23.  Jesus  is  exalted  to  "give  repentance." — Acts 
5  :31.  Jesus  ofieved  repentance  to  the  Jews  when  on 
earth.  His  commission,  as  first  given,  was,  "go  not 
into  any  way  of  the  Gentiles,  and  enter  not  into  any 
city  of  the  Samaritans  ;  but  go  rather  to  the  lost  sheep 
of  the  house  of  Israel." — Matt.  10:6.  This  passage 
cannot,  therefore,  mean  to  offer  repentance;  but  must 
mean  to,  by  the  Holy  Spirit,  make  the  word  effectual 
to  their  repentance.  Of  offering  repentance,  Hackett 
well  says :  "Tiie  expression  is  too  concise  to  convey 
naturally  that  idea  and  ronov  fxezavoia^'''  place  of  re- 
pentance is  employed  for  that  purpose  in  Heb.  12  :17. 
.  .  .  The  exaltation  of  Christ  is  represented  as  se- 
curing the  result  in  question." — in  1.  So  Bengel, 
Mei/er,  Beza,  Scott,  Matt.  Henry,  Barnes,  Olshause7i, 
Adam  Clarke,  et.  al.  Olshausun  well  adds:  "To  all 
Pelagian  modes  of  concei)tion  this  i)as<age  stands  in 
most  decided  opposition." — in  I.  Arguments  "19," 
"20,"  "21,"  "22,"  especially  furnish  the  explana- 
tion of  Acts  5:31.    See,  also.  Acts  11:18. 

24.  Repentance  is  conditioned  by  God's  making 
the  word  effectual.  "If  peradventure  God  may  <7/?;e 
them  repentance." — 2  Tim.  2:  25.  To  secure  the  re- 
peutunce  of  the  persons,  here  si)oken  of,  two  things 
are  equally  necessary;  first,  that  they  be  taught  the 


WORK  OF  THE  SPIRIT. 


409 


truth;  second,  that  God  '■'■give  them  repentance." — 
i.  e.,  make  the  teaching  effectual.  Paul  implies  that, 
though  the  first  be  given,  it  is  uncertain  whether 
they  may  be  given  the  second — peradventure — urjzurs. 
See  the  Lexicons.  But  as  God  has  given  the  word, 
if  He  gives  nothing  to  make  it  effectual,  the  "perad- 
venture"  is  not  concerning  Him  but  concerning  us  ! 

25,  The  "hand  of  the  Lord"  must  go  with  the 
word  to  make  it  effectual.  "Preaching  the  Lord  Jesus, 
and  the  hand  of  the  Lord  was  with  them  :  and"  i.  e., 
as  a  result  of  "the  hand  of  the  Lord  being  with" 
them,  "a  great  number  believed  and  turned  to  the 
Lord." — Acts  11  :21.  A  comparison  of  the  following 
passages,  as  the  hand  of  th(!  Lord  is  a  Ilebraijim,  Aviil 
show  that  this  passage  teaches  that  their  success  was 
owing  to  the  Holy  Spirit  by  His  mighty  power,  mak- 
ing their  preaching  effectual: — Ex.  13:3;  Num.  li  : 
23  ;  Josh.  4  :  23,24  ;  1  Sam.  7  :  13  ;  Judg.  2  :15.  In 
these  passages  the  Lord's  "hand"  dries  up  the  waters, 
punishes,  etc.  And  Num.  11  :  23  especially  distin- 
guishes between  the  "word"  and  the  hand  that  makes 
it  effectual.  Of  course,  the  "hand"  represents  the 
Holy  Spirit.  This  represents  the  S})irit'3  work  in 
saving:  "Is  my  hand  sliortened  at  all,  that  it  cannot 
redeem;"  "I)ehold  the  Lord's  Imnd  is  not  shortened 
that  it  cannot  save." — Isa.  51  :2  ;  59  :1.  Speaking  of 
Matt  12  :2«,  says  Stier  :  "Compare  Psa.  8  :3,  Ex.  31  : 
18,  whence  it  became  to  be  a  proverbial  expression 
that  God's  ^'uf/cr  works  mightily.  That  which  in  Isa. 
(after  Moses)  is  called  the  redeeming  arm  of  the  Loid 
appears  here,  so  to  speak,  the  slightly  touching 
finger." — Words  of  Jesus,  Vol.  2,  p.  142.  So  Adam 
Clarke,  Matt.  Henri/,  Doddridge,  Barnes,  et.  al. 
AVith  the  Jews,  who  well  knew,  from  the  Old  Testa- 


470 


CAMPBELLISM  AGAINST  THE 


ment,  that  the  "hand  of  the  Lord''  denoted  the  mirac- 
ulous working  by  tlie  Holy  Spirit,  there  could  not  be 
any  other  meaning  than  that  it  was  due  to  the  same 
working  that  so  many  had  been  converted.  Nor  can 
we  otherwise  understand.  Independent  of  the  "hand 
of  the  Lord,"  by  its  established  use,  meaning  onlij 
miraculous  power,  the  very  statement — "the  hand  of 
the  Lord  was  with  them" — is  explanatory  of  their 
success;  and  admits  of  no  other  interpretation  than 
that  supernatural  power  made  their  preaching  effectual. 

26.  The  Lord  opened  the  hearts  of  the  people  to 
receive  the  gospel. — Acts  1():14 — "Whose  heart  the 
Lord  opened,  to  give  heed  unto  the  things  that  were 
spoken  .by  Paul."  Making  the  word  do  what  the 
Lord  is  here  said  to  have  done,  obliterates  the  explana- 
tion of  Lydia's  giving  "heed  unto  the  things  that  were 
spoken  by  Paul."  It  makes  nonsense.  Hackett : 
"Whose  heart  the  Lord  opened,  i.  e.,  in  conformity 
with  other  passages  (Matt.  11  :2r),  seq. ;  Luke  24  -45  ; 
1  Cor.  3:6,  7),  enlightened,  impressed  by  his  Spirit, 
and  so  prepared  to  receive  the  truth."  in  I.  As 
Hackett,  incontrovertibly,  remarks,  TTpotrixeiv — pro- 
sekein — is  ecbatic — "so  as  to  attend.'^  Prosekein  is 
present  infinitive;  and  the  present  infinitive  "is 
construed  with  entire  clauses  to  express  design.'^ — 
Winer  s  N.  T.  Gram.,  p.  324.  So  the  new  version 
renders — "/o  give  heed."  So  Ben  gel,  Meyer,  Adam 
Clarke;  Doddridge,  Bloomfield,  Olshausen,  Barnes, 
Matt.  Henry.  Baumgarten  :  "This  is  what  we  are  to 
understand  by  the  mysterious  procedure.  .  .  .  There 
can  be  no  doubt  that  St.  Luke  recognizes  the  extra- 
ordinary work  of  the  Lord." — Apofit .  Hist.,  vol,  2,  p. 
115.  As  Baumgarten  remarks,  so  of  all  conversions — 
this  power  makes  the  word  effectual.     Olshausen  well 


WORK  OF  THE  SPIRIT. 


471 


remarks:  "'"Whose  heart  the  Lord  opened'  .  .  .  . 
shows  that  the  inclination  of  the  heart  towards  the 
truth  originates  not  in  the  will  of  man.  The  first 
disposition  to  turn  to  the  gospel  is  a  work  of  grace," 
in  I. 

27.  Paul  says  that  unless  God  should  make  the 
word  grow  and  increase,  planting  and  watering  it — i. 
e.,  preaching  it  and  following  up  the  preaching  with 
instruction — would  effect  nothing.  1  Cor.  3  :6,  7.  If 
the  preaching  of  Paul  and  Apollos,  without  this  "in- 
crease" from  on  high,  could  effect  nothing,  vain  and 
sinful  are  we  to  presume  that  our  preaching,  without 
the  outpouring  of  the  Spirit,  can  save,  f  As  Adam 
Clarke  comments:  "As  in  the  natural,  so  in  the 
spiritual  world  ;  it  is  by  the  especial  blessing  of  God 
that  the  grain  which  is  sown  in  the  ground  brings  forth 
thirty,  sixty  or  a  hundred  fold :  it  is  neither  the 
sower  nor  the  waterer  that  produces  that  strange  and 
inexplicable  multiplication  ;  it  is  God  alone.  So  it  is 
by  the  particular  agency  of  the  Spirit  of  God  that  even 
good  seed,  sown  in  good  ground,  the  purest  doctrine 
conveyed  to  the  honestest  heart,  t  produces  the 
salvation  of  the  soul."  So  Bloomjield,  Doddridge, 
Neivcome,  Malt.  Henry,  OJshausen,  Barries,  Bengel, 
the  Bible  Commentary,  et  al. 

28.  We  are  begotten  by  the  Lord.  .lohn  3:5; 
James  1:18;  1  John  3:5).    If  there  is  anything  beyond 

tllere  is  the  sin  of  the  cliurch  and  the  ministry  of  our  daj'. 
While  we  believe  this  power  iiecesjary,we  do  notas  fully  believe  it 
as  we  ought  to  believe  it.  We  need  more  preaching,  studying, 
confessing,  praying,  over  this. 

JOh,  that  as  pastors  and  churches  we  so  realized  this  that  we 
would  be  loaded  till  our  knees  bent,  to  cry  mightily  to  God  for 
the  increase  I!  While  exposing  heresies,  let  us  examine  our 
hearts. 


CAMPBELLISM  AGAINST  THE 


doubt  it  is  that  begetting  cannot  be  done  except  by 
personal  impact.  Paul's  statement  to  the  Corinthians : 
"I  begat  you  through  the  gospel"  (1  Cor.  4  :14)  does 
not  confound  the  begetting  of  God  with  the  begetting 
which  he  did.  He  borrows  the  figure  from  God's 
begetting  to  express  the  fact,  that  through  his  personal, 
spiritual  impact  the  Corinthians  were  converted.  See 
1  Cor.  2:1-5;  3:B.  God  begat  them  by .  personal 
impact,  implanting,  germinatmg  the  truth  in  their 
souls.  In  only  the  sense  in  which  a  minister  plants  a 
new  church, — personally,  Paul  begat  them.  Thus 
Paul  calls  Timothy,  who  was  a  son  of  God,  his 
own  son.  1  Tim.  1  :2.  Campbellites  think  one  can  be 
begotten  and  a  child  of  God  by  proxy.  Why  not 
believe,  be  baptized  by  proxy?  Our  salvation  is  direct 
and  immediate  from  God.  How  much  better  is  a 
church  which  has  children  of  God  begotten  by  proxy 
than  one  that,  through  the  priest,  has  them  forgiven, 
etc.  by  proxy? 

29.  The  millennium  can  come  only  by  a  greater 
outpouring  of  the  Spirit,  to  make  the  word  effectual. 
Whether  Jesus  comes  before  or  after  the  millennium 
(and  the  Scriptures  teach  that  He  will  come  before  it) 
the  Spirit  and  word  must  convert  men.  Says  A. 
Campbell :  "There  is  reason,  clear,  full  and  abundant, 
to  justify  the  expectation,  that  the  reign  of  favor,  as 
the  government  of  Jesus  Christ,  shall  embrace,  under 
its  most  salutary  influence,  the  whole  human  race  ;  or 
that  there  are  plain,  literal  and  unfigurative,  as  well  as 
figurative  and  symbolic  representations,  in  both  Testa- 
ments, which  authorize  us  to  expect  a  very  general 
spread  of  evangelical  inlluence,  so  that  a  whole  race  of 
men,  for  a  long  period  of  time,  shall  bask  in  the  rays, 
and  rejoice  in  the  vivifying  power  of  the  Son  of 


WORK  OF  THE  SPIRIT. 


473 


Righteousness." — Mill.Harb.  vol.  1,2).  54,  quoted  on 
p.  206,  of  Williams  on  CampbclUxni.  But  ,  us  under 
the  same  conditions  the  same  cause  can  produce  only 
the  same  effect,  how  can  the  word  alone  brhig  us  this 
glorious  time?  I>y  compariaig  the  following  Scrip- 
tures, the  reader  will  sec  that  a  greater  power  than  the 
word  alone  will  Droduce  the  blessed  age: — Psa.  72; 
Isa.  2:2-4  ;  49  :8-2l  ;  11  :l-9  ;  40  ;  6U  ;  Dan.  7  :13-18, 
27;  Zech.  8:20,  21,  22. 

30.  The  very  power  which  raised  Josus  from  the 
dead  is  required  to  make  Christians.  See  Eph.  2:4,5. 
In  Eph.  1:18-20:  "Having  the  eyes  of  your  heart 
enlightened,  that  ye  may  know  what  is  the  hope  of  his 
calling,  what  the  riches  of  the  glory  of  his  inheritanc^e 
in  the  saints,  and  what  the  exceeding  greatness  of  his 
power  to  7<,s'-ward,  who  believe , according  io  his  working 
in  the  strength  of  his  might,  which  he  wrought  in 
rhrist,  ivJten  he  raised  him  from  the  dead."  Mac- 
Knight  paraphrases  this  passage:  "That  ye  may 
know  what  ....  is  the  exceeding  greatness  of  his 
power,  with  relation  to  us  Jews  and  gentiles  who  be- 
lieve in  making  us  alive  from  onr  tres])asses  and  sms  ; 
and  in  raising  us  at  the  last  day  from  the  dead,  to  en- 
joy the  glories  of  his  inheritance,  by  an  exertion  simi- 
lar to  the  inworking  of  the  strength  of  his  force  which 
he  exerted  in  Christ  lolien  he  raised  him  from  the 
dead."  (My  italics.)  8o  Doddridge,  Hammond, 
Bloomfield,  Bahr.  The  Bible  Commentary,  Olshansen, 
Barnes,  el  al.  Bloomfield  and  Olshausen  make  the 
power  produce  i)oth  faith  and  the  bodily  resur- 
rection of  the  saints.  So  Matt.  Henry:  "It 
is  a  difficult  thing  to  bring  a  soul  to  believe  fully 

in  Christ  It  is  nothing  less   than  an 

almighty  power  that  will  work  this  in  us." — inl. 
The  sentence  analyzed  is,  who  believe  according  to  the 


474 


CAMPBELLISM  AGAINST  THE 


working  or  energy — xara  zr^v  ivifyyaav.  {Kata  with 
the  accusative  here  refers  to  the  workino;  or  energy 
which  produces  the  belief — -caTeooi^zaz  -/.ard — l)eheve 
accordinq  to — teen  energeian — the  energ3^ — Winer's 
N'.  T.  Gram.  p.  401.)  Of  the  strength— roD  xodzou^ 
— reveals  the  source  of  -the  working  which  caused  the 
belief-  Of  his  might — r-^^c  cqyyiK — tells  whence  the 
strength.  And  explanatory  of  this  strength,  greatly 
emphasizing  the  statement,  is  the  phrase,  ^'■wJiich  he 
wrought  in  Christ" — -/jy  tvzpyriozv  Iv  zCo  Xpcazib. 
"  he  raised  him  irom  the  dead" — iyeipu^  aLzbv 

ix  usy.fjto'^ — again  emphasises  the  statement,  by  desig- 
nating the  strength  sp(iken  of  to  be  that  which  raised 
Jesus  from  the  dead.  Thus,  as  plain  as  language  can 
state  it,  Paul  s:iys  that  tue  energy  of  God's  might, 
w/i!2c7<  raised  Christ,  produces  our  belief.  The  word 
alone  theory,  therefore,  requires  that  word  to  have 
sufficient  power  to  have  raised  Jesus  from  the  dead! 
This  harmonizes  with  Ei)h.  2  where  our  conversion 
is  called  a  making  alive  fronVbhe  dead. 

31.  The  word  that  denotes  the  act  of  the  power 
Avhich  created  the  world  is  made  to  set  forth  the  nature 
of  the  work  of  making  Christians.  "If  any  man  is 
in  Christ  Jesus  he  is  a  new  creature;  the  old  things 
are  passed  away;  behold  they  are  become  new." — 2 
Cor.  5  :17.  "For  we  are  his  workmanship,  created  in 
Christ  Jesus  for  good  works." — Eph.  2:10.  "The 
new  man  .  .  .  created  in  righteousness." — Eph. 
4:24;  Col.  3:10.  Kzc^oj — ktizo — rendered  create, 
means:  "To  produce,  bring  into  being."  In  the 
sense  of  to  establish,  to  found,  it  is  never  used  in  the 
New  Testament,  though  in  classical  usage  it  is  also 
thus  used.  It  occurs  13  times  in  the  New  Testament. 
"Which  God  created  ;  "  "more   than  the  Creator" 


WORK  OF  THE  SriRIT. 


475 


{zov  xr'iaavra — he  who  created);"  "neither  was  the 
man  created  for  the  woman  ;"  "to  maTce  in  himself  of 
twain  one  new  man;"  "who  created  all  things  ;  " 
'■'■created  in  righteousness;"  "crefftoZ in  Christ  Jesus  ;" 
"the  new  man  which  after  God  is  created;'"  "hy 
him  all  things  were  created  i"  "after  the  image 
of  hmi  who  created  him;"  "which  Godhath  created:'' 
"for  thou  hast  created  all  things  ;"  "Ihey  are  and  were 
created;'"  "who  created  heaven." — Mark  13:19  ;Kom, 
1:25;  1  Cor.  11:9;  Eph.  2  :10,  15  ;  3 : 9  ;  4  : 24  ;  Col. 
1:16;  3:10;  1  Tim.  4:3  ;  Rev.  4:11;  10  :G.  Its  noun 
— x~ia:z — when  s^jeaking  of  God's  act,  is  also  used  in 
the  New  Testament  in  only  the  sense  of  creation.  The 
following  are  examples  of  ita  use  :  "From  the  begin- 
ning of  creation;'"  "to  every  creature;"  "from  the 
creation  of  the  world;"  "  the  creo^/on  of  God."  — 
Mark  10  :  (5  ;  13  :9  ;  IG  :  15  ;  R(mi.  1 :  20  ;  Rev.  3:  14. 
The  act  of  making  us  Christians,  being  characterized 
by  a  word,  which  when  referring  to  God's  act  alwa^'s 
denotes  supernatural  power,  is  clearly  a  supernatural 
work.  Thus  we  are  told  that  the  power  that  created 
the  world  is  necessary  to  make  any  one  a  Christian. 
)So  Barnes,  Doddridge,  et.  al. 

32.  The  Apostle  expressly  contradicts  the  Camp- 
bellites :  "Knowing,  brethren  beloved  of  God,  your 
election, how  that  our  gospel  came  i)ot  unto  you  in  word 
only,  but  also  in  power,  and  in  the  Holy  Spirit." — 1 
Thess.  1  :4,5.  If  this  language  does  not  tlatl}'  contra- 
dict Canipbellism  there  never  was  and  never  can  be  a 
contradiction. t     See  Bengel,  Adam  Clarke,  Scott, 

+  The  followiug  illustratiou  1  cojiy  from  Tlie  Watchman,  of 
Boston:  "Many  years  ago  we  read  aii  incident  that  made  ou  our 
mind  a  deep  impression  and  led  to  many  reilcctions.  It  is  found 
in  Key.  Joshua  Millet's  Hist,  of  the  Baptists  of  Maine,  and  quo- 
ted in  the  C/instja?i  Review,  Sept.  1845.  In  May,  1811.  Kev.  Mr. 
Chase  visited  the  Church  in  Charleston,  Me.,  examined  several 


476 


CAMPBELLISM  REPUDIATES 


Matt.  Henry,  Barnes,  MacKniglit,  OJsJiausen,  Dod- 
dridge, BJooiuJield,  Pelt,  Calvin,  Beza,  et.  al.  True, 
it  may  include  uiiracles.  But,  as  Bloonifield  and  oth- 
ers remark,  it  also  includes  the  power  of  the  Spirit  in 
applying  the  word. 

With  these  thirl y-two  arguments,  I  close  this  Chap- 
ter. May  the  spirit  impress  upon  you,  my  dear  reader, 
the  prayer : 

"Come  Holy  Spirit  come, 

I^et  thy  bl  ight  beams  arise, 
Dispel  tiie  sorrow  from  our  minds, 

The  darkness  from  our  eyes. 
Convince  us  all  of  sin, 

Then  lead  to  Jesus'  blood, 
And  to  our  wondering  eyes  reveal, 
The  mercies  of  our  God." 


candidates  before  the  Church,  and  received  them  into  it  by  bap- 
tism. Among  them  was  a  Mrs.  D.,  whose  conversion  was  so  re- 
markable that  its  circumstances  could  never  be  forgotten.  Mr. 
Chase  obtained  them  fully  fi-om  the  lady  herself,  and  g;ive  them 
to  the  historian,  who  records  them  as  follows:  'When  but  a 
youth,  on  a  party  sleigh-ride,  from  Hampden  to  Bangor,  on  the 
river,  and  in  a  sleigh  drawn  by  two  horses,  the  ice  gave  way. and 
Mrs.  D.,  with  her  companions,  was  plunged  beneath  the  watery 
elements;  but,  fortunately,  all  but  the  horses  were  saved.  Dur- 
ing this  immersion,  Mrs.  D.,  her  soul  by  the  instantaneous  and 
powerful  working  of  the  Sjiirit,  was  converted  to  God.  The 
rapid  progress  of  thought  and  experience  in  this  short  moment, 
as  she  distinctly  recollects,  was  as  she  was  falling,  a  most  vivid 
and  impressive  thought  oi  death  filled  her  mind.  This  was  in- 
stantly succeeded  by  an  overwhelming  consciousness  of  her  sins, 
her  guilt  and  her  just  condemnation,  and  this  m  ith  a  view  of  the 
character  and  law  of  God,  shining  in  incomprehensible  bright- 
ness, rellecting  His  love  and  justice;  and  then,  in  a  moment,  ev- 
ery energy  of  her  soul  seemed  consecrated  in  one  uny  ielding  de- 
sire for  mercy.  At  this  instant, those  who  escaped  from  the  water 
drew  her  upon  the  unbroken  ice,  when  her  soul  was  filled  with 
love  to  God  and  Christ,  and  her  tongue  unloosed  to  praise  His 
name.  She  says  that  she  hardly  thought  of  her  temporal  salva- 
tion, but  with  unutterable  astonishment  and  gratitude, she  beheld 
that  glorious  grace  which  gave  her  heavenly  delight.  This  was 
no  delusion.  Her  subsequent  life  of  piety  "is  evidence  of  its  re- 
ality.' "   1.  This  conversion  was  the  work  of  the  Holy  Spirit,  2. 


SCKIPTUKAL  REGENERATION. 


477 


CHAPTER  XVII. 

CAMPBELLISM    REPUDIATES    THE     SCRIPTURAL  NATURE 
AND  THE  ORDER  OF  REGENERATION,  REPENT- 
ANCE AND  FAITH. 

Section  1.  CampheUism  repudiates  the  Scrip- 
tural doctrine  of  regeneration,  i^egeneration ,  as  the 
word  implies,  is  generating  anew.  Regeneration, 
here,  implies  generating  a  new  nature.  Palingenesia 
— -zahxyzv^aia — rendered  regeneration — occurs  but  twice 
in  the  New  Testament— in  Matt.  19:  28;  Tit.  3:5. 
Only  the  latter  passage  primarily  denotes  this  change. 
But  in  such  phi  a>es  as  "born  again,"  "born"  or  "be- 
gotten of  God,"  and  in  many  other  ways  the  Scrip- 
tures teach  us  that  regeneration  is  essential  to  salva- 
tion. Generation  implies, (a,)  seed,  (6,)  that  the  seed 
gives  the  generated  the  nature  of  the  generator,  (c,) 
that  divine  power, — a  power  greater  than  nature,  in  a 
mysterious  wa}',  through  the  seed  produces  the  nature 
and  the  life.  So  regeneration  implies  seed,  a  hke  na- 
ture and  life  to  the  seed,  and  that  nature  of  myste- 
rious and  divine  ])roduction.  The  "word"  is  the 
seed,  the  Holy  Spirit,  as  it  is  sown,  implants  it  into 
the  soul  and  through  it  produces  the  new  nature  and 

Like  all  conversions,  supernatural.  ;?.  It  was  through  the  word 
which  the  ^Spirit  was  probahly  impressing  nijon  her  before  the  ac- 
cident- 4,  It  illustrates  "The  wind  Moweth  where  it  listeth," — 
mystery,  often  unexpectedly  appear-— ■•and  thou  hearest  the 
voice  thereof,  but  knowest  not  wIumk  c  it  mmeth  and  whither  it 
goeth.  so  is  every  one  that  is  born  of  tin  Spin/." — ,Iohn  3:7,8.  We 
know  the  presence  of  the  wind  and  of  the  .Spirit— only  by  their 
effects. 


478 


CAMPBELLISM  REPUDIATES 


the  new  life,  "Of  his  own  will  he  brought  us  forth 
with  the  word  of  truth." — Jumes  1 :18,21.  "Having 
been  begotten  again,  not  of  corruptible  seed" — like 
fleslily  seed — "but  of  incorruptil)le,  through  the  word 
of  God."— 1  Pet.  2:23.  We  are,  therefore,  said  to 
partalve  of  the  divine  nature  and  the  divine  life.  See 
2  Pet.  1:4;  John  5:2(3;  6:4;  2  Cor.  4:10;  IJohn 
5  :  12.  This  gives  us  understanding,  feelings  and  will 
alike  to  the  Being  loho  heqol  us.  Hence  we  live  like 
Him.  See  Rom.  8 :  5,6-10 ;  Gal.  5:22-25;  IJohn 
2:3-6.  But  Canipbellism,  teaching  that  om-  fleshly 
nature  is  not  tot  all}'  corrupt  and  lost  an<l  that  all  there 
is  in  regeneration  is  hearing  with  fleshly  nature,  being 
and  repenting  with  //r.s7//y  nature,  and  with  fleshly  na- 
ture— as  children  of  the  devil,  being  baptized,  repu- 
diates every  characteristic  of  Scriptural  regeneration. 
From  the  vast  array  of  Campl)ellite  testimonies,  given 
in  this  book,  on  Total  Depravity,  and  on  Baptismal 
Regeneration  and  on  the  work  of  the  Holy  Spirit, 
quotations  are  not  necessary  to  make  this  evident  as 
the  fundamental  of  Campbellism.  It  is  involved 
in  the  Camphellite  position  upon  depravity,  baptis- 
mal regeneration  and  the  ivork  of  the  Spirit.  Every 
l^art  of  truth  or  doctrine,  like  every  figure  in  a  math- 
ematical problem,  must  have  its  right  position  and 
meaning,  or  the  result  or  sj'stem  of  doctrine  is  false. f 
But  I  will  insert  a  few  Campbellite  testimonies.  A 
Campbell :  "It  appears,  then,  that  the  faculties  of  the 
human  spirit  and  the  affections  of  the  human  mind  are 
affected  no  more  l)y  regeneration  than  the  heigld  of 
the  human  stature,  the  corpulency  of  the  human  body, 

t  Owing  to  tliis.  exegesis  and  theology  canuot  be  divorced. 
No  man  can  be  a  reliable  exegete  who  is  not  a  reliable  theolo- 
gian and  vice  vena. 


SCRIPTURAL  REGENERATION. 


479 


or  the  color  of  the  human  skin  are  affected  by  it. 
.  .  .  The  Scriptures  authorize  us  in  dechiring  that  it 
consists  in  presenting  new  objects  to  the  faculties, 
volitions  and  affections  of  men  which  neiv  ohjerts  ai> 
preheiided,  engage  the  faculties  or  powers  of  the  hu- 
man understanding,  captivate  the  affections  and  i)as- 
sions  of  the  human  soul,  and  consequently  direct  or 
draw  the  whole  nn\n  into  new  aims,  pursuits,  and  en- 
deavors."—  Cltnsiicoi  Baptist,  p.  131 .  Thus,  as  re- 
generation effects  neither  our  size  nor  color  it  does 
not  effect  our  understanding,  affections  and  will !  If 
this  is  not  something  effecting  nothing,  language  is 
nothing.  Consists  only  in  presenting  new  objects, etc. ! 
But,  pray  tell  us,  if  everywhere  in  the  Scriptures  the 
right  objects  and  aims  are  not  recognized  as  always 
presented  to  all  men;  and  if  they  are  not  condemned 
for  rejecting  them  I  I  How  are  men  to  take  up  with 
the  right  objects  and  aims,  when  they  love  the  con- 
trary? A  Christianity  that  teaches  that  men  are 
saved  oidy  by  truth  being  presented  is  just  what  infi- 
dels hold.  They  teach  that  to  elevate  men  you  have 
to  only  educate  them.  Such  doctrine  is  as  ridiculous 
as  the  man  who  tried  to  lift  himself  by  taking  hold  of 
his  boot  straps.  So  Mr.  Campbell  says  of  the  line 
between  the  saved  and  the  lost :  "This  act  is  sometimes 
called  immersion,  regeneration,  conversion."  —  Chris- 
tian System,  p.  193 .  "To  call  the  receiving  of  any 
si)irit  or  any  influence  upon  the  heart  of  man  regen- 
eration is  an  abuse  of  all  speech,  as  well  as  a  depart- 
ure from  the  diction  of  the  Holy  Spirit,  who  calls 
nothing  personal  regeneration  except  the  act  of  ini- 
mersion.'" — Idem,  p.  202;  also,  p.  60.  (The  italics 
are  Mr.  Campbell's.) 

Section  11.      Camphellites  repudiate  Scrijjtural  re- 


480 


CAMPBELLISM  REPUDIATES 


pentancc.  In  view  of  the  Campbellite  teaching  con- 
cerning depravity,  the  work  of  the  Holy  Spirit,  and 
regeneration,  Campbellites  must  view  repentance, 
first,  as  the  act  of  a  purely  fleshly  nature;  second,  as 
the  act  of  such  a  nature  in  its  own  strength;  third, 
therefore,  but  an  outward  reformation.  Hence,  they 
preach  to  sinners  that,  of  their  own  nature  and 
strength,  they  have  but  to  be  persuaded  to  "leave  off 
all  wickedness,"  be  immersed,  and  so  continue,  to  be 
saved.  The  sinner,  like  the  Pharisees,  thus  outwardly 
reforms  and  at  last  perishes  in  his  sins.  See  Matt. 
23:27-29;  15:14.  Hence,  Mr.  Campbell  struck  re- 
pent out  of  the  New  Testament  and  accepted  the  word 
"I'eform."  He  adopts  the  rendering:  "From  this 
time  Jesus  began  to  proclaim,  saying,  '■Reform  for  the 
reign  of  Heaven  approaches." — Christian  System,  p. 
163.  t 

1.  Repentance  must  be  the  act  of  the  "flesh,"  the 
"old"  nature,  the  "old  man"  or  of  the  "new  man" — 
the  "old"  Adam  or  the  "new"  Adam. 

2.  If  repentance  is  the  work  of  "the  flesh,"  the 
"old"  nature,  the  "old  man" — the  "old"  Adam  he  is 


t  Repent  is  a  word  which  denotes  au  inUnml  act — an  act  of  the 
mindonXy.  \t  implies  •■veiorm  "  Epistrepho—  £~!(TTf>S(fO— denot- 
ing a  turning,  of  tlie  nature  of  a  "reform,"'  would  be  much  more 
appropriately  rendered  "reform"'  than  would  mctavoeo—l'i'"- 
VO£(o  (the  Greek  for  repent.)  itfeiajioeo  implies  both  sorrow  and 
"reform  "  As  well  render  it  sorrow  as  to  render  it  "reform 
Mr.  Campbell,  like  Romanists,  substituting  "do  penance'' 
for  repent,  readily  adopted  "reform"  for  repent  because  it 
could  be  better  nsed  for  his  mere  external  religion  Much  of  the 
"evangelistic"  work,  of  our  time,  by  those  who  deny  that  they 
are  Campbellites,  is  more  reform  without  repentance  Camp- 
bellism  is  too  often  found  outside  of  the  Campbellite  sect. 


SCRIPTURAL  REGENERATION. 


481 


very  much  cliunged  from  what  the  Scriptures,  in  the 
chapter  of  this  book  on  Total  Depravit}^  present  hini. 
—Rom.  8:5-8;  1  Cor.  2:14;  Gal.  5:17-21. 

3.  Repentance  is  either  righteousness  or  it  is  sin. 

4.  If  repentance  is  sin,  it  cannot  be  acceptable  to 
God. 

5.  If  repentance  is  righteousness,  it  must  be  a 
consequent  of  regeneration  ;  or  

(i.    Man  can  do  righteousness  witliout  regeneration. 

7.  If  man  can  f  do  righteousness  before  he  is 
regenerated,  as  righteousness  will  take  anyone  to 
Heaven,  man  can  "go  to  Heaven"  without  regenera- 
tion. If  he  can  do  one  righteous  act  without  regener- 
ation, he  can  do  another  without  regeneration  and  ad 
infinitum. 

8.  If  man  can  do  righteousness  before  he  is  regen- 
erated, as  regeneration  is  a  fundamental  of  salvation, 
there  is  one  of  the  fundamentals  of  salvation  which 
man  does  not  need. 

9.  If  man  can  dispense  with  one  fundamental  of 
salvation,  the  presumption  is  that  he  can  dispense  with 
all  its  fundamentals. 

10.  Consequently,  repentance  before  regeneration 
implies  thct  man  can  dispense  with  a  Saviour.  This 
is  the  moralist's  creed.  By  eliminating  the  great 
doctrines  of  miraculous  grace,  Campbellism  is  only  a 
scheme  of  the  moralists,  (lip[)cd  into  the  water. 

11.  Repentance  is  minding  the  things  of  the  Spirit. 
"They  that  are  after  the  flesh" — unregenerate — Rom. 
8:5 — "do  mind,  [only]  {(fpovo'jac'u  thinking  on,  the 
mind  set  on,  inclined  to — See  the  Lexs.)  the  things  of 
the  flesh" — only  sin  ; 


t  For  answer  to  "why  repent  if  regenerated  without  repent- 
ance,"  here  turn  to  and  read  Chapter  19,  of  this  book. 


482 


ca:mpbellis3i  kepudiates 


Therefctre,  repentance  is  not  0/ those  who  are  "after 
the  flesh' ' — unregenerated. 

12.  Understanding  the  things  of  God  is  essential 
to  repentance;  (See  chapters  of  this  book  on  Total 
Depravity  and  on  the  work  of  the  Spirit,  John  3  :3  ; 
3:11;  1  Cor.  2  :14)  The  unregenerate  do  not  under- 
stand the  things  of  God; 

Therefore,  the  unregenerate  lack  an  essential  to 
repentance. 

13.  Repentance  is  pleasing  to  God  ; 

"They  that  are  in  the  flesh" — unregenerate — "can- 
not please  God  ;"  f'Rom.  8:8.) 

Therefore,  they  that  are  in  the  flesh  cannot  repent. 

14.  Any  act  of  a  soul  which  "is  enmity  against 
G<)d"  cannot  be  acceptable  to  Him; 

Repentance  of  an  unregenerate  soul  is  the  act  of  a 
soul  which  "/s  enmity  against  God."  Therefore, 
repentance  of  an  unregenerate  soul  cannot  be  accept- 
able to  God.  t 

15.  No  one  will  repent  of  sin  until  he  is  made  to 
hate  sin ; 

The  unregenerate  cannot  hate  sin ; 
Therefore,  the  unregenerate  cannot  repent. 

16.  No  one  will  turn  from  sin  to  do  righteousness, 
until  he  is  made  to  hate  sin  and  love  righteousness ; 

But  the  unregenerate  love  sin  and  hate  righteousness; 

t  The  repentance  of  Judas  ^^•as  of  this  nature.  Hence  the 
Greek  word  for  genuine  and  complete  repentance  is  not  used  to 
characterize  his  course.  But  it  is  [lera^isXr^Odc,  which 
Trench,Jeremj-  Taylor,  et  al.,  say,  "goes  so  far  as  to  change  the 
mind  that  it  brings  trouble  and  sorrow,  and  such  things  as  are 
the  natural  events  of  it  " — Synonyms  of  the  N.  T..  p,  92.  Hence 
it  issued  in  despair  and  he  "went  and  hanged  himself,"  thus  ad- 
ding the  sin  of  self-killing  to  his  already  dark  life.  (hLatt.  27, 
3,5);  2  Cor.  7:10 


SCRIPTURAL  REGENERATION. 


483 


Therefore,  the  unregenerate  will  not  turn  from  sin 
to  do  righteousness. 

To  turn  from  sin  to  do  righteousness  is  to  repent; 

The  unregenerate  will  not  turn  from  sin  and  do 
righteousness  ;  (Acts  14  :15. ) 

Therefore,  the  unregenerate  will  not  repent. 

17.  No  one  will  turn  from  one  whom  he  loves  to 
one  whom  he  hates  ; 

The  unregenerate  love  Satan  and  hate  God  ; 
Therefore,  the  unregenerate  will  not   turn  from 
Satan  unto  God. — Acts  26:18. 

18.  Every  act, acceptable  to  God, is  from  love  toHim ; 
Repentance  is  acceptable  to  God  ; 

Therefore,  repentance  is  from  love  to  Him. 

19.  Repentance  is  an  act  of  love  to  God  ; 
But  the  unregenerate  do  not  love  God; 
Therefore,  the  unregenerate  do  not  repent. 

20.  Genuine  reppntcoice  is  the  eifcct  of  Godly  sor- 
row; {xard  tieou  /.-j-r^ — literalh',  sorrow  according  to 
God — ^.  e.  according  to  the  nature  of  His  righteous- 
ness.—2  Cor.  7:10.) 

No  unregenerate  person  has  Godly  sorrow  ; 
Therefore,  no   unregenerate   person  has  genuine 
repentance. 

21.  The  product  of  seed  is  the  result  of  germina- 
tion or  generation  ; 

Repentance  is  the  product  of  the  gospel  seed — tlie 
word;  (Luke  8  :11  ;  James  1:18  ;  1  Pet.  1  :23  ;  1  John 
3:9). 

Therefore,  repentance  is  the  product  of  germination, 
— )-e-generation. 

22.  Repentance  is  the  gift  of  God.  For  explana- 
tion and  proof  of  this,  see  "23,"  under  the  last  section 
of  chapter  X\T.    Inasmuch  as  God  gives  repentance 


484 


CAMPBELLIS3I  REPUDIATES 


through  His  word,  and  His  word,  like  any  kind  of  seed, 
produces  nothing  until  it  lias  supernaturally  germinated 
and  generated,  it  follows  that  repentance  is  given 
through  ?'e-generation.  See  section  I  of  this  chapter 
on  what  regeneration  is. 

23.  Repentance  is  the  proof  of  the  possession  of 
the  new  life.  While  dead  in  sin  the  soul  is  insensible 
to  its  surroundings,  and  cut  off  from  all  communication 
with  the  world  of  spiritual  life.  Life  brings  the  sight 
to  see,  the  heart  to  move  and  get  out  of  the  world  of 
destruction.  As  Lazarus  obeyed,  came  forth  only 
after  life  was  restored,  so  only  when  the  resurrection 
quickens  the  soul,  will  it  come  forth  from  the  grave  of 
sin  to  turn  to  the  Lord. 

24.  Repentance  is  the  digging  up  and  the  casting  out 
of  the  way,  the  offensive  graves  of  the  past,  the  turning 
from  Satan  to  God,  from  sin  to  righteousness — an 
unconditional  renunciation  of  Satan  and  an  uncondi- 
tional and  loving  surrender  to  and  acceptance  of  God. 
Such  Scriptures  as  taking  "up  the  cross,"  hating 
father  and  mother,  etc.,  etc.,  are  of  great  significance. 
They  exhibit  rei)entance  in  no  acceptable  way  to  the 
"flesh."  No  man  who  knows  what  self-denial  is,  will 
be  slow  to  regard  repentance  as  one  of  the  most  testing 
evidences  of  regeneration.  See  Matt.  16 : 24-27  ;  Gal. 
5  :24  ;  (5 :14.    It  involves  crucifixion. 

25.  Rei)entance  is  the  turning  point  to  a  man's 
life.  Repentance,  involving  a  turning  from  Satan  to 
God,  from  sin  to  righteousness,  self-denial,  crucifixion 
of  self,  it  is  tJie  battle,  it  is,  over  sin,  the  victory  of  all 
victories.  Just  as  the  turning  of  the  course  of  a  river 
from  its  mad  career,  of  an  engine  from  its  wild  run  to 
death,  of  a  disease  from  its  death  course,  of  an  earthly 
battle,  of  the  prodigal  son,  repentance  is  the  triaU  the, 


S  PaPTURAL  REGENERATION,  485 

critical  point  of  a  man's  life.  The  angels,  as  they 
behold  the  battle  of  repentance,  drop  their  harps, 
hang,  in  breathless  silence  and  anxiet}',  over  the  bat- 
tlements of  heaven.  As  they  catch  the  first  sign  of 
victory,  harps  are  caught  up,  heaven  resounds  with  the 
greatest  joy. — Luke  15  :7.  As  well  ask  me  to  believe 
that  unregenerate,  I  can  cut  my  way  through  Satan, 
sin  and  hell,  to  heaven,  as  to  ask  me  to  believe  that 
unregenerated,  I  fought  the  battle  of  my  life — that  of 
repentance.  If  this  poor  saved  creature  knows  any- 
thing of  his  own  life,  of  the  "old"  and  the  "new 
man,"  he  knoics  that  not  the  "old  man,"  but  the  "new 
man,"  seized  the  reins  of  his  being,  turned  it  from  its 
course  to  death  and  hell,  to  God,  immortality  and 
heaven.  The  "old  man"  hates  repentance,  and  uses 
all  his  nature  against  it.  He  never  was  and  never  will 
go  into  the  repenting  business.  How  can  any  one  im- 
agine the  "old  man" — the  "old,"  unregenerate  nature, 
repents  when  God  so  earnestly  warns  and  exhorts  us  to 
"put  away  ....  the  old  man  which  waxeth  corrupt 
after  the  lusts  of  deceit" — Yes,  even  making  us  believe 
that  the  "old  man"  repented  and  believed,  that 
we  might  receive  and  welcome  the  "new  man"  !  !  ! ! — 
— :  "Ye  have  put  off  the  old  man  with  his  doings" — 
tRom.  6  :6  :  Eph.  4  :22  ;  Col.  3  :9. 

Sectiox  hi,    Campbellism  repudiates  Scriptural 


t  On  the  "old  man"  meaning  our  unregenerate  nature  and  the 
"new  man"  our  regenerate  nature  See  Midler's  Chr.  Doc.of  Sin, 
vol  l,p  332,  vol  2,  pp.  352.  ?53.  As  Muller  remarks:  "The 
apostle  recognizes  that  man  in  his  separation  from  God  and  de- 
votion to  the  xoaao^  (world)  can  originate  nothing  truly  good  in 
himself"  Tholuck:  "The  old  man"  is  "the  evil  nature  "—on 
Eom  6:6.    So  Bengel,  A.  Clarke,  Scott,  Wolf,  Mat  Henry,  etal. 


486 


CAMPBELLISM  REPUDIATES 


or  saving  faith.  The  only  faith  of  which  Campbell- 
ites  have  any  knowledge  is  a  mere  belief  that  certain 
things  have  been,  are  and  will  be.  In  their  preaching 
they  often  liken  Scriptural  or  saving  faith  to  the  be- 
lief that  George  Washington  was  President  of  the 
United  States.  Alexander  Campbell  defines  Scrip- 
tural faith  to  be  of  the  nature  of  a  mere  be- 
lief "that  God  exists:"  "Repentance  is  the  effect 
of  faith :  for  who  that  believes  not  that  God  exists, 
can  have  repentance."  Christian  Si/stern,  p.  53. 
Eki.  Wilmeth,  editor  and  proprietor  of  the  '■'■Chris- 
tian Preacher,"'  Dallas,  Texas,  in  his  debate  with  Rev. 
B.  H.  Carroll,  D.  D.,  said  that  the  faith  of  the  Athe- 
nian idolators  and  the  devils — Acts  17;  James  2  :19 — 
was  Christian  faith.  In  their  debates  with  myself, 
Elders  Bantau,  Caskey,  Robertson,  Smith  and  others 
likewise  tried  to  teach.  I  will  give  ]\Ir.  Wilmeth's 
words:  "The  brother  tries  to  make  capital  out  of 
what  he  calls  the  faith  of  the  people  wholly  given  to 
idolatry,  and  then  quotes  v.  34  to  show  where  true 
faith  comes  in.  But  the  faith  of  these  Athenians  is 
not  to  be  laughed  at."  So  Campbellites  unhesitatingly 
affirm  that  Simon,  the  sorcerer,  one  of  the  blackest  of 
characters,  had  Scriptural  faith  !  ! — 8ee  Wilmeth's  De- 
hate  with  Carroll,  Hand's  Text  Book  Exposed,  p.  236. 
Indeed,  repudiating  the  Scriptural  teaching  on  Deprav- 

on  these  Scriptures.  Harless:  The  "old  man"  is  "our  inborn 
and  degenerate  nature,  called  the  flesh."  Chr.  Eth.,  p.  23S, 
312.  Certainly  there  is  nothing  more  clearly  taught  in  the 
Bible  and  ou  which  all  Bible  students  are  better  .agreed  than  that 
the  "old  man"  is  our  evil,  unregeneiate  nature  Ouce  settle 
that  repentance  is  a  good  w  ork  and  that  the  "old  man"  is  only 
corruption — never  doing  good  and  no  one  can  fail  to  see  that 
only  the  regenerate  nature  — the  "new  man"  repents. 


SCRirXURAL  REGENEKATION. 


487 


ity,  on  the  Work  of  the  Spirit,  and  on  Repentance, 
Campbellisin  can  know  only  the  faith  of  Simon,  the 
Athenian  idolators,  of  every  unregenerate  man,  who  is 
not  an  IngcrsoUite,  ana  of  demons.  That  the  belief 
of  which  Campbellites  speak  precedes  saving  or  Scrip- 
tural faith  is  true.  But  it  possesses  nothing  of  the  natvre 
and  character  of  saving  or  Scriptural  faith,  Because: — 

1.  The  Campbelhte  faith  is  the  creature  of  devils 
and  of  the  "old  man."  Devils  believe  and  millions 
of  bad  men  believe  that  Jesus  is  God,  that  He  died 
to  save  sinners  and  that  the  Bible  is  true.  He  who  has 
examined  the  evidences  of  Christianity  and  does  not 
believe  it  true,  is  incapable  of  being  a  reliable  jury- 
man. Nothing  good,  in  any  man,  is  implied  as  nec- 
essary to  Campbelhte  faith. 

2.  As  Campbelhte  faith  is  of  the  "old  man"  we  are 
exhorted  to  put  it  off — "put  off  the  old  man  with  his 
doings."  "Put  off"  such  faith  with  all  its  doings. 
Simon  had  it ;  the  Athenian  idolators  had  it ;  demons 
have  it :  in  them  all  it  produced  only  sin.  It  leads 
men  into  the  water  to  wash  out  the  leopard's  spots 
and  to  cleanse  the  Ethiopian's  skin.  Of  only  an  evil 
nature  it  can  be  only  evil.  The  spiritual  stream  can 
no  more  rise  above  its  source  than  can  the  natural. 

3.  You  have  only  to  sul)stitute  the  word  faith  for 
repent,  repentance  in  the  first  sixteen  arguments  and 
also  arguments  "19,"  "20,"  "23,"  on  rei^'ntance, 
under  Section  II,  of  this  Chapter,  and  those  arguments 
equally  prove  that  faith  is  of  the  new  man — of  regen- 
erate persons. t  I  therefore  request  the  reader  to  do 
so,  and  thus  have  eighteen  incontrovertible  proofs, 
here,  that  faith  is  an  effect  of  regeneration. 

t  For  answer  to  "Why  believe  if  regenerate  before  believing," 
here  turn  to  and  read  C'iiai)ler  ID.  of  this  book. 


488 


CAMPBELLISM  REPUDIATES 


4.  Faith  is  a  loving  reliance  on  and  a  loving  ac- 
ceptance of  Christ.  ^  "But  faith  working  through 
love." — Gal.  5:6.  As  the  unregenerate  are  "enmity 
against  God" — Rom.  8  :  7 — they  have  none  of  the 
faith,  which  is  of  love. 

5.  That  faith  is  of  only  the  regenerate  is  certain  in 
that  it  is  of  the  same  heart  of  which  repentance  comes. 
That  it  is  of  the  same  heart  of  which  repentance 
comes  is  evident  from  its  being,  in  the  order  of  time 
and  exercise,  preceded  by  repentance.  For  the  proof 
of  faith  being  preceded  by  repentance,  see  the  section 
next  after  this  section. 

6.  That  faith  is  of  only  the  regenerate  is  certain 
from  the  fact  that  it  entitles  us  to  be  regarded  as  horn 
children  of  God,  and  accepted  in  Christ.  For  proof 
of  faith  giving  us  the  right  to  be  so  regarded  the  read- 
er is  referred  to  Chapter  19,  of  this  book.  "He  that 
believeth  on  the  son.  Aai/*  eternal  life." — John  3:36. 
Nothing  between  belief  and  life. 

7.  Faith  is  the  proof  of  life.  As  in  the  natural 
world  all  action  follows  life,  so  in  the  spiritual.  When 
Jesus  said:  "He  that  believeth  on  me  hath  eternal 
life,"  He  said  of  the  spiritual  life  only,  what  we  all 
say  of  the  natural  life  when  we  say  that  only  the  liv- 
ing think,  feel,  will,  act, — live.  No  man  can  deny  the 
presence  of  either  natural  or  spiritual  life,  where  there 
is  natural  or  spiritual  action.  No  more  can  any  one 
deny  the  absence  of  natural  or  spiritual  life  where 
there  is  certainly  no  action.  In  bringing  before  the 
Christian  world  the  great  fact  that  God  governs  both 
the  s[)iritual  and  the  natural  world  by  the  same  great 
laws  and  i)rinciples  of  life,  Drummond,  in  the  "Nat- 
ural Law  in  the  Spiritual  world,"  has  rendered  a  last- 
ing service.    But  as  life  follows  instead  of  preceding 


SCRIFTLTRAL  REGENERATION. 


489 


generation  it  must  do  so  with  regard  to  re-generation. 
Hence  faitli,  being  evidence  of  life,  is  certain  proof 
tliat  regeneration  has  taken  phice. 

8.  Faith  is  born  or  begotten  of  God,  and  is,  in 
the  Scriptures,  said  to  be  the  proof  of  being  regen- 
erate. "Whosoever  believeth  that  Jesus  is  the  Christ 
is  begotten  of  God." — 1  John  5:1.  And  in  v.  4, 
"Whatsoever" — zai^ — neuter  gender  pointing  to  faith 
— "is  begotten  of  God — overconieth  the  world  ;"to  em- 
phasize faith  as  born  of  God  he  says  "even  our  faith.''' 
Just  as  the  earthly  father  begets  the  nature  and  dispo- 
sition of  his  child  the  Heavenly  Father,  in  re-genera- 
tion, begets  the  holy  nature  and  disposition  which  be- 
lieves. Campbellites  say  that  the  act  produces  the 
life,  that  the  life  is  the  child's  own  re-generation ! 

This  is  Haekelisra  in  religion.  In  religion  it  out- 
Darwins  Darwin  in  nature;  for  he  did  recognize  a 
first  life  as  evolving  all  life.  But  Campbellisra 
jum})s  the  gulf  from  no  life  to  life. 

9.  Faith  is  wrought  into  the  heart  by  the  power 
which  raised  Jesus  from  the  dead.  For  proof  of  this 
I  refer  the  reader  to  "30"  of  Section  II  of  Chapter 
XVI,  of  this  book. 

10.  Faith  is  "of  the  operation  of  God." — rAaztio:; 
r^C  ivtpxzia;  zohdzo~j — literally,  faith  of  the  energy  of 
God — (The  New  Version  is  erroneous  here) — Winer  s 
N.  T.  Gram.,  p.  184 — "the  Genitive  is  the  ichence — 
case." — Col.  2  :12.  Adam  Clarke:  "  Which  faith  was 
produced  by  the  operation  or  energy  of  God." — iii  !. 
Bengel :  "A  remarkable  expression  :  Faith  is  of  divine 
operation''' — in  I. — So  Paul  savs  :  "But  the  fruit  of 
the  Spirit  is  .  .  .  fait?i"—zcaT::—Gii\.  5:2-2.  (Here 
again  the  New  Version  is  wrong. )  I  have,  in  answer- 
ing Campbellite  objections  in  Chapter  XVI,  shown  the 


490 


CAMPBELLISM  REPUDIATES 


ubsurdit}'-  of  substituting  the  Bible  for  the  Spirit. 

11.  Tiiat  faith  is  "not  of  ourselves  but  is  the  gift 
of  God,"  which  we  exercise,  is  expressly  stated. 
"Through  faith  ;  and  that" — i.  e.,  that  faith — "not  of 
yourselves." — Eph.  2:8.  Because  pisteos — -iazito^ — 
faith  is  feminine  and  touto — ro'jzo — "that,"  is  neuter,  it 
has  been,  by  some  claimed  ihwt  touto  refers  to  salvation. 
In  reply  to  this,  first,  the  neuter  in  Greek  is  used  for  the 
feminine.  Hadley  :  "A  pronoun  of  reference  may  be 
neuter,  when  the  antecedent  is  masculine  or  feminine." 
Greek  Gram.,  2^.  2 14 ;  Winer  s  N.  T.  Gram.  p. 17 8. 
In  his  masterly  work  on  Regeneration,  p.  47,  Ander- 
son approvingly  cites  Doddiidge  :  "As  for  the  Apos- 
tle's using  the  word  touto  in  the  neuter  gender  to  sig- 
nify 'faith,'  the  thing  he  had  just  before  been  speak- 
ing of,  there  are  so  many  similar  instances  to  be  found 
in  the  Scriptures,  that  one  would  wonder,  how  it  were 
possible  for  any  judicious  critic  to  have  laid  so  much 
stress  on  this  as  they  do,  in  rejecting  whai  seems  be- 
yond all  comparison,  tiie  weightiest  and  most  natural 
interpretation.  Compare  the  original  of  the  following 
texts:  Philip.  1 : 28  ;  Eph.  6  :18  ;  Gal.  3  :17  ;  4  :1 9.  And 
for  the  like  construction  of  other  Greek  authors  of  un- 
doubted credit,  see  Eisner,  Observ.  Vol.  1,  p.  128,  and 
Raphael  Annot,  ex.  Herod,  p.  1<SG."  Doddridge,  far- 
ther, well  remarks  :  "But  I  apprehend  that  the  impar- 
tial reader  would  not  be  willing  to  allow"  the  interpre- 
tation which  makes  that — toutou — refer  to  salvation, 
"wliich  makes  the  latter  clause  a  mere  repetition  of 
what  was  said  before,  and  a  repetition  of  it  in 
less  proper  expressive  words.  None  could  imagine 
that  our  being  saved  by  fiiith  was  of  ourselves,  or  that 
we  could  ourselves  ajipoint  such  a  way  of  salvation, 
which  was  indeed  fixed  so  long  before  we  had  a  being. 


SCRIPTURAL  REGENERATION. 


491 


But  faith  being  really  our  own  act,  it  was  highly  per- 
tinent to  observe  that  the  excellency  of  this  act  is  not 
to  be  arrogated  to  ourselves,  but  is  to  be  ascribed  to 
God.  All  that  are  acquainted  with  the  genius  of  the 
original  must  acknowledge  that  this  is  a  construction 
which  it  will  very  fairly  admit." — Anderson,  on  Re- 
generation, p.  146 .  Prof.  Riddle,  in  Lange's  Com., 
while  opposing  Doddridge's  interpretation,  concedes 
that  "the  gender  of  to'jto  is  not  decisive  in  favor  of 
salvation  being  the  gift."  That  touto — "that"  — 
refers  to  faith  is  evident,  (a),  because  no  one  could 
doubt  that  salvation  was  of  God.  (6)  But  as  faith 
was  an  act  of  their  oicn  they  were  liable  to  think  that 
instead  of  the  "act"  being  the  exercise  of  a  divine 
"gift"  \i  originated  with  them.  In  the  controversy, 
in  our  own  time,  over  whether  "faith  is  the  gift  of 
God,"  we  see  the  necessity  of  this  passage,  (c)  To 
say  that  salvation  was  not  of  "yourselves,"  would  only 
repeat  what  was  more  aptl}^  expressed  in  the  phrase 
"for  by  grace."  Such  awkward  tautology  is  wholly 
inadmissilile.  I  will  illustrate  by  asiraihir  statement: 
Through  negligence  in  not  kec])ing  a  railroad  bi-idge 
well  repaired,  a  train  breaks  through  and  25  persons 
are  killed.  The  matter  is  taken  iiUo  court.  In  the 
Judge's  verdict  against  the  railroad  company,  occurs 
the  sentence  :  "Their  lives  were  lost  through  negli- 
gence and  that  not  of  the  bridge  watchman."  The 
man  who  would  make  "that"  refer  to  lost  rather  than 
to  negligence  would  certainly  be  regarded  as  mentally 
obtuse.  "Saved  through  faith  and  that  not  of  your- 
selves;" "lost  through  negligence  and  that  not  of  the 
watchman" — they  are  precisely  the  same  kind  of 
statements.  If  "that"  refers  to  saved  in  the  first 
case,  "that"  refers  to  lost  in  the  second.    But  if 


492 


CAMPBELLISM  REPUDIATES 


"that"  refers  to  the  watchman  in  the  last,  "that"  re- 
fers to  faith  in  the  first.  On  the  passage,  Bengel 
comments:  Kai  touto — and  this,  nnmely,  believvig 
or  faith  is  not  of  yourselves.  The  antithesis  is  :  this 
is  the  gift  of  God  alone."  Though  Arminians,  both 
Bengel  and  Whitby  reject  the  trifling  which  makes 
touto  refer  to  salvation.  So,  John  ArndVs  True 
Christianity ,  p.  345.  The  early  Church  fathers,  Be- 
za,  Olshausen,  Drs.  J.  S.  C.  and  J.  A.  Abbott,  Pisca- 
tor,  Dr.  Charles  Hodge,  refer  touto — "that" — to 
"faith." — Hodge's,  etc..  Com.,  on  Eph.  2:8.  Heb. 
12  :1,  2,  though  more  open  to  quibbling,  expresses  the 
same  fact  that  is  expressed  in  Eph.  2  :8.  On  it  see 
Scott,  Bengel,  Matt.  Henry  and  Arndt.  As  Bengel 
says,  on  Heb.  12  :2,  of  faith:  "It  is  drawn /rom  him 
to  its  necessary  consequence."  "True  faith  is  never 
and  in  no  case  obtained,  except  in  consequence  of  a 
spiritual  quickening  not  springing  from  myself,  nay, 
which  presents  itself  to  my  consciousness  as  an  over- 
powering force,  and  to  which,  as  a  truth  and  actuality 
coming  not  from  myself,  but  from  God,  I  say  in  faith, 
Yea  and  Amen." — Christian  Ethics,  by  Harless,  p. 
192. 

The  faith  that  beheves  the  Bible  true,  is  only  the 
faith  of  the  "flesh."  It  lias  not  God  for  its  object, 
Christ  for  its  basis,  the  Spirit,  through  the  word,  as 
its  author ;  its  essence  is  of  a  heart  of  hatred  and 
disobedience  to  God,  and  it  has  eternal  death  as  its 
destiny.  The  faith  of  the  gospel  has  God  for  its 
object,  Christ  for  its  basis,  the  Spirit,  through  the 
word,  for  its  author ;  love  and  obedience  for  its  essence 
and  eternal  glory  for  its  destiny.  As  any  one  of  dry 
intellect  can  reason  out  a  nuithematical  problem  ;  any 
one  without  grace  in  his  soul,  can  reason  himself  into 


SCRIPTURAL  REGENERATION. 


493 


the  faith  of  all  sinners  who  are  not  IngersoUites.  But 
only  of  God  is  the  faith  of  the  Scriptures — "saving 
faith"'  which  is  "working  through  love." — Gal.  5:6. 
The  former  faith  has  not  a  drop  of  the  blood  and 
righteousness  of  Christ ;  the  latter  has  only  His  blood 
and  righteousness.  The  former  makes  the  man  say  : 
"I  have  enough  of  goodness  by  nature  to  savingly  be- 
lieve without  faith  being  supernaturally  wrought  with- 
in me;"  the  latter  sa3's,  fori  know  that  in  me  "dwell- 
eth  no  good  thing"  to  originate  faith.  Rom.  7  :18. 
The  former  makes  the  man  say  it  is  my  own  goodness 
which  believes  ;  the  latter  makes  him  say  :  "It  is  God 
which  worketh  in" — me  "both  to  will  and  to  work  for 
his  own  good  pleasure." — Philip.  2  :13.  The  former  is 
of  hell;  the  Pharisees,  the  Athenian  idolaters,  king 
Agrippa,  Simon  the  Sorcerer  and  devils  have  it.  The 
latter,  only  those  who  are  created  anew  in  Christ 
Jesus  have.  The  former  is  dead  faith.  It  manifests 
itself  by  doing  nothing,  by  doing  the  wrong  thing,  or 
by  usurping  the  office  of  saving  faith  and  with 
wrong  feelings  and  purposes,  like  a  parrot  or  monkey, 
doing  what  only  saving  faith  has  the  right  to  do. 
Originating  with  the  "flesh,"  it,  consistently,  repudi- 
ates any  supernatural  power  as  its  author  and  gives  all 
the  glory  to  the  "flesh."  Such  is  Canipbellite  faith. 
The  latter — Scriptural  or  saving  faith,  moves,  lovingly 
in  obedience  to  God,  being  o/ God,it  consistently  gives 
to  Him  all  the  glory.  Glanced  at,  with  the  carnal  eye, 
these  two  faiths  seem  the  same.  Examined  by  the 
sight,  received  from  on  high,  these  faiths  are  seen  to 
be  no  more  alike  than  "flesh"  and  "Spirit,"  than  Sa- 
tan and  God.  Hence,  unbelief,  everywhere,  in  Scrip- 
ture, is  charged  to  a  wicked  heart ;  faith  to  a  good 
heart.    See  Matt.  13:58;  9:24;  Rom.  11:20;  Heb. 


494 


CAMPBELLISM  REPUDIATES 


3:12,  19;  Luke  12:46;  2  Cor.  6:14;  Tit.  1  :15;  Rev. 
21:8;  Mark  16:16;  John  3:15,  16,  18,34;  5:24;  12: 
46;  1  John  5  :1  ;  1  Cor.  13  :7.  See  an  extended  ex- 
planation of  this  in  '■'■Old  Testament  Ethics  Vindi- 
cated,'" 2)p-  67-86 — by  tlie  author  of  this  book.  This 
is  why  faith  renders  its  possessor  acceptable  to  God 
while  disbelief  damns  hinu  In  the  language  of  Joseph 
Parker,  D.  D.  :  "But,  to  nic,  faith  is  reason  glorified ; 
faith  is  the  suhliniest  action  of  the  soul ;  ....  faith 
is  inspiration  ;  faith  is  the  very  life  of  the  soul;  faith 
is  the  hand  that  lays  hold  on  God.  And  its  human 
side  is  as  beautiful  as  its  divine  aspect ;  it  moves  the 
heart  to  grand  philanthropies  ;  fits  kind  eyes  are  ever 
more  moved  with  the  truest  tenderness,  when  they  look 
on  sin  and  misery,  helplessness  and  despair.  True 
faith  drives  out  selfishness  ;  true  faith  stirs  to  sacrificial 
action;  true  faith  sees  in  every  man  the  image  of  God. 
Faith  without  works  is  dead"' — ^.  e.,  not  real  or  genu- 
ine— "being  alone.  Works  come  after  faith,  as  the 
effect  comes  after  the  cause.  Where  there  are  no 
works  there  is  no  faith,  'for  as  the  body  without  the 
spirit  is  dead,  so  faith  without  works  is  dead.'  " — In- 
gersoU  Answered ,  j).  97.  "Faith  is  the  deepest,  wid- 
est, nol)lest  expression  and  exercise  of  the  intellectual 
and  moved  nature  of  man." — Idem.  Here  read  Heb., 
Chapter  XI. 

"Faith  is  a  precious  grace 
Wtiere'er  it  is  bestowed; 
It  boasts  a  bigh,  celestial  birth, 
And  is  the  gift  of  God." 

May  the  unsaved  soul  who  reads  this,  here  cry : 


t  Aa  Campbellites  say  that  baptism  is  as  im])ortant  as  faith, 
try  reading  this  by  substituting  baptism  for  faith! 


SCKIPTL  UAL  REGENEKATION. 


495 


'■'■Author  of  faith,  to  thee  I  lift 
My  weary  longing  eyes ; 
Ah,  iray  I  now  receive  that  gilt; 
My  soul  without  it  dies.*' 

Section  IV.  The  order  o/time  ix  which  regenera- 
tion, repentanve  and  faith  take  place. 

I.  From  what  ha.s  been  said,  in  this  Chapter,  on 
the  origin  and  the  natnre  of  repentance  and  faith, that 
they  are  the  conse(]iiential  effects  of  regeneration  is  cer- 
tain. Hence  we  know  that  regeneration  precedes  them. 
Scripturally  reads  the  New  Hampshire  Confession 
of  Faith:  "We  believe"'  the  "proper  erffZe/ice"  of  re- 
generation "appeal's  in  the  holy  fruits  of  repentance 
and  faith  and  newness  of  life."  "We  believe  that  re- 
pentance and  faith  are  sacred  duties  and  inseparable 
graces,  v.  rousfht  in  our  souls  by  the  regenerating  Spirit 
of  God."— A:  Vir  and  VIII.  Also,  Chapter  XIV 
of  the  Philadelphia  Confession  of  1(389,  and  Sec.XXII 
of  the  London  Confession  of  1646. 

II.  Repentance  precedes  faith. 

1.  That  repentance  should  take  place  before  faith 
their  very  nature  and  relation  to  salvation  require,  (f?) 
Repentance,  being  the  sinner's  turning  from  Satan  to 
God,  from  sin  to  righteousness — the  sinner's  loving 
surrender,  it  must  precede  the  act  which  makes  the 
sinner  a  child  of  God.  Otherwise  the  sinner  would 
be  made  a  child  of  God  before  he  had  turned  from 
Satan  to  God,  from  sin  to  righteousness.  Faith,being 
the  act  by  which  the  sinner  l)ecomes  a  child  of  God, 
must,  therefore,  act  after  repentance  has  been  exer- 
cised. Of  course,  both  repentance  and  faith  are  be- 
gotten in  ?'e-generation.  But,  as  some  members  of  a 
body  in  the  womb  develop  before  others,  so,  in  the 
woml)  of  grace,  rei)entance  is  first  developed.  Who- 
ever claims  to  believe  repentance  precedes  baptism, 


496 


CAiMPBELLISBI  EEl-UDIATES 


and  that  baptism  is  the  last  step  into  salvation  in  that 
very  claim  teaclus  that  repentance  precedes  the  act  by 
which  a  sinner  becomes  a  child  of  God.  Likewise,those 
who  believe  that  faith  is  the  last  step  into  salvation 
believe  that  it  is  preceded  by  repentance. 

(6)  Faith  cannot  take  place  before  repentance  has 
been  exercised.  How  can  one  who  is  in  love  with  sin, 
so  as  to  not  have  rei)ented,  lovingly,  cast  himself  into 
the  arms  of  a  holy  Savior,  to  be  saved?  The  thought 
of  the  act  is  preposterous  !  Hence,  everywhere,  the 
Scriptures  represent  ttie  impenitent  as  hating  God, 
going  from  him  or  crying,  in  despair,  "to  the  n)oun- 
tains  and  to  rocks,  Fall  on  us,  and  hide  us  from  the 
face  of  him  that  sitteth  on  the  throne." — Rev.  6  :  16. 
So  Jesus  says:  "And  ye  .  .  .  did  not  even  repent 
yourselves  afterward  that  ye  might  believe  him." — 
Matt.  21  :  32.*  Pisteusai — marvjaac — is  infinitive, 
(1st  aorist)  and,  "added"  to  the  clause  "did  not  even 
repent  yourselves  afterwards,"  is  ecbatic — i.  e., — it 
expresses  the  "design"  or  end. —  Winer's  N.  T. 
G7-am.,p.  318.  So  the  versions  agree  in  rendering 
it  "that" — i.  e.,  in  order  that,  "ye  might  believe." 
Well  comments  Adam  Clarke,  on  this  passage  :  "It  is 
very  difficult  to  get  a  worldly  minded  and  self-right- 
eous man  brought  to  Christ. f  Examples  signify  little 
to  him.    Urge  the  example  of  an  eminent  saint,  he  is 

*  Metemeleetlieete — utrtiieXrjdrjTe — is  here  used,  in- 
stead of  fizxajiiXojiM — mctamelomai .  It  expresses  here  the 
"beginning  of  a  good"  repentance. — Synonyms  of  the  N.  T ,  p. 
91 -i  so  BeuyeVs  Harmony,  Jeremy  Taylor,  0.  W.  Clarice,  et.  al. 

t  You  can  easily  get  many  of  thenot  into  the  water  and  into  the 
"Church  This  is  how  Campbelhtes  get  their  members  from 
the  world. 


SCRIPTURAL  REGENERATION. 


497 


discouraged.  Show  h\m  a prqfiigafe  sinner  converted 
to  God,  him  he  is  ashamed  to  own  and  follow ;  and, 
as  to  the  conduct  of  the  generality  of  the  followers  of 
Christ,  it  is  not  striking  enough  to  impress  him."| 

(c)  In  those  New  Testament  passages  in  which  the 
words,  repent,  and  repentance, are  used,  faith  is  always 
understood  to  follow  repentance.  (1)  "llepent  and 
be  baptized  every  one  of  you." — Acts  2  :38  (a)  To 
locate  repentance  after  the  faith,  here  implied,  is  to  lo-- 
cate  faith  before  the  conviction,  of  v.  37,  (b)  is  to  lo- 
cate faith  before  the  conviction  of  the  Spirit. — John 
IG  :8.  As  Campbellites  chiim  that  the  Spirit  convicts 
only  through  the  unaided  truth  they  would  thus  have 
faith  wholly  independent  of  the  word!  Campbellites 
must,  therefore,  concede  that,  on  Pentecost,  repentance 
preceded  faith,  (c)  Inasmuch  as  the  persons  have  not 
I)elieved  before  conviction,  of  v.  37,  and  before  re- 
pent, of  v.  38,  and  are  not  to  believe  after  baptism, 
of  v.  38,  they  must  believe  between  repent  and  "bap- 
tized"— re[)entance  before  faith,  (d)  Tlie  object  of 
their  faith,  being  iutroduecd  just  after  repent, — "the 
name  of  Jesus  Christ,"  v.  38 — as  B.  H.  Carroll,  D.D. 
well  says,  implies  faith  just  after  repentance.  (e) 
Verse  41:  "They  then  that  received  his  word  were 
baptized,"  clearly  implies  previous  repentance.  Why? 
Simply  because  to  receive  (tirst^  the  word  is  to  accept 
Christ  by  faith.  "But  as  many  as  received  him,  to 
them  he  gave  the  right  to  become  children  of  God, 
even  to  them  that  believe  on  his  name." — John  1: 
12.    Tholuck :  "The  condition  or  mediation  of  the 


t  Every  case  of  "mourners"  not  being  able  to  believe  has  its 
explanation  in  this.  Though  often  in  great  trouble  and  almost 
despair  some  sin  is,  or  some  sins  are  secretly  hidden  in  the  heart 
as  the  hinih  ance  to  their  trusting  in  Christ. 


498 


CAMPBELLISM  REPUDIATES 


new  birth  is  faith.''' — in  I.  Tois  pisteuosin — ro7c 
Tziarvjoaiv — is  explanatory  of  "as  many  as  received 
him" — "to  those  who  believe."  Verse  13  farther  ex- 
plains "as  many  as  received  him."  See  John  3  :33  ; 
17:8;  Acts  8  :  14  ;  11:1:  Eoni.  1:5;  5:  11;  8:15; 
Gal.  1:9;  3:2;  Philip.4  :9 ;  Col.  2  :6 ;  1  Thess.  2:13; 
2  Thess.  2  :10;  Matt.  7  :8  ;  10  :40  ;  John  12  :48.  These 
Scrij)tures  clearly  show  that  receiving  Christ,  His 
word,  His  gosi)el  is,  by  faith  becoming  children  of 
God.  (Second)  Accordingl_y,  Acts  2  :41  places  bap- 
tism immediately  after  faith — received  the  word. 
This  necessitates  the  location  of  repentance  before  re- 
ceiving the  word — faith. 

(2)  "But  when  they  believed  Philip  .  .  .  they  were 
baptized,"  Acts  8:12.  This  records  ba[)tism  as  im- 
mediately after  faith.  No  room  here  for, nor  intimation 
of  repentance  between  believing  and  being  baptized. 

(3)  "If  thou  believest  with  all  tliy  heart  thou 
mayest"  be  baptized  ;  "and  he  answered  and  said,  I 
believe  that  Jesus  Christ  is  the  Son  of  God,  and  he 
commanded  the  chariot  to  stand  still,  and  he  baptized 
him." — Acts  8  :37.  The  only  condition  of  baj)tism  to 
the  Eunuch  was  faith.  Had  he  not  before  repent- 
ed this  would  have  been  baptism  before  or  without  re- 
pentance. 

(4)  "Believe  on  the  Lord  Jesus  Christ  and  thou 
shalt  be  saved." — Acts  16  :30.  Not  a  word  about  re- 
pentance. 

(  5  )"To  him  give  all  the  prophets  witness, that  through 
his  name  every  one  that  believeth  on  him  shall  re- 
ceive remission  of  sins." — Immediately  after  follow 
the  gift  of  the  Holy  Ghost  and  l)aptism.— Acts  10  :43- 
47.  In  verses  1,4,  Cornelius  is  called  a  "devout," 
God-fearing  man;  shown  to  be  in  communion  with 


SCRIPTURAL  REGENERATION. 


499 


God,  in  that  his  works  were  accepted.  Compare  this 
with  Rom.  8:7,  8.  See  the  chapter  of  this  book  on 
Total  Depravity.  So  he  liad  repented  before  Peter 
saw  him.  In  his  case  repentance  clearly  precedes 
faith.    Compare  Acts  11:8;  15:8,9. 

( (i )  "Many  of  the  Corinthians  hearing  believed  and 
were  baptized." — Acts  18  :8.  No  room  for  repentance 
between  their,  faith  and  baptism. 

(7)  Tnruing  back  to  the  Old  Testament,  we  have 
Abiahara  saved  by  faith,  as  the  last  step  which  brings 
him  into  salvation.  Compare  Gen.  15:5,  6;  Rom. 
4:3. 

(8)  The  Scriptures  which  prove  that  the  penitent 
is  saved  by  faith ;  that  we  are  the  children  of  God  by 
faith,  incontestably  prove  that  faith  is  the  tinal  step 
into  Christ.  See  Chapter  XIII,  of  this  book,  the  part 
of  it  on  saved  by  faith. 

"Why  is  not  repentance  mentioned  in  the  cases  of  the 
jailor,  the  euniuh — in  the  vast  array  of  Scriptures 
which  present  faith  as  the  last  step  into  Christ?  Sim- 
ply l)ecause  repentance  is  implied  as  previously  taking 
])lace.  In  such  cases  as  the  jailer,  the  teiKler  washing 
of  the  stripes  of  Paul  and  Sihis,  contrasted  with  the 
heartless  manner  with  wliich,  a  few  hours  previous,  he 
had  treated  them,  proved  him  heartily  ashamed  and 
sorry,  and  to  have  heartily  repented  of  sin.  (a)  As 
faith  makes  us  the  children  of  God;  (b)  as  the  argu- 
ments on  Acts  2  :38,  41,  leave  no  room  for  implied  re- 
pentance after  faith,  this  cannot  be  gainsaid  b}-  rei)lv- 
ing:  "So  we  infer  repentance  to  be  imi)lied  after 
faith."  (d)  Wherever  the  New  Testament  mentions 
repentance  and  faith,  it   mentions   repentance  first. 

(1)  "Repent  ye  and  believe  the  Gospel."— Mark 
1:15, 


500 


CAMPBELLISM  REPUDIATES 


(2)  "Did  not  repent  yourselves  afterward,  that  ye 
might  believe."— Matt.  21  :32. 

(3)  "John  baptized  with  the  baptism  of  repent- 
ance, saying  unto  the  people  that  they  should  believe 
on  him." — Acts  19  :4. 

(4)  Speaking  of  a  ministry,  covering  about  three 
years  (Dr.  B.  H.  Carroll)  Luke  records  that  Paul  was 
"testifyhig  both  to  Jews  and  Greeks  repentance 
toward  God,  and  faith  toward  our  Lord  Jesus  Christ." 
— Acts  20:21.  See  Adam  Chirke  on  this  passage. 
Surely,  nothing  is  plainer  than  are  these,  last  three 
Scriptures. 

Objections. 

1.  Campbellites  say  the  argument  which  is  based 
on  the  mentioned  order  of  words,  puts  salvation  after 
baptism,  in  Mark  16  (1)  Be  it  so.  But,  as  we 
have  proved  that  I)aptism  is  only  a  figure,  it  is  symbolic 
of  salvation  which  faith  procured.  (2)  As  Christ 
did  not  say  he  that  is  not  baptized  shall  be  damned,  we 
retain  the  order  and  have  Campbellism  welcome  to  any 
support  it  can  derive  from  it.  Here  turn  and  read  the 
answer  to  the  Campbellites  on  this  passage,  near  the 
close  of  Chapter  XIII,  of  this  book.  "Baptism  natu- 
rally precedes  salvation  in  its"  final  sense — its  testing 
sense. 

2.  The  Ninevites  believed  before  repenting. — Jonah 
3.  (1)  Their  re})entauce  was  only  a  national  repent- 
ance. Jonah  said  nothing  of  the  salvation  of  the 
soul;  the  Ninevites  expressed  nothing  concerning  the 
salvation  of  the  soul;  and  verses  4,  9,  show  th-.it  their 
only  concern  was  for  a  national  salvation.  Nations 
have  often  turned  from  great  national  wickedness  with- 
out having  the  repentance  which  saves  the  soul.  No- 
where in  the  Bible  are  these  Ninevites  afterwards  recog- 


SCRIPTURAL  REGEKERATION. 


501 


nized  as  of  Abraham's  character.  (2)  Admitting  tliat 
their  repentance  and  faith  are  what  are  under  discus- 
sion, the  account  proves  that,  in  their  case  repentance 
precedes  faith.  "And  God  saw  their  worlvs,  tliat  tliey 
turned  from  their  evil  way;  and  God  repented  of  the 
evil  which  he  said  he  would  do  to  them." — v.  10, 
Here,  in  harmony  with  the  whole  Bil)le,  instead  of 
"works"  being  repentance — as  Mr.  "Wilmeth  and 
other  Campbeliites  have  it — they  are  the  "/>'Kz7  worthy 
of  repentance" — its  evidence — Matt.  3:8. 

3.  As  to  Simon  Mngus  being  commanded  to  repent 
after  he  had  "believed,"  in  the  latter  part  of  Chapter 
XIV,  I  have  proved  his  faith  was  not  genuine. 

4.  Luke  6:48;  Acts  10:39,  where  the  l)uilding  of 
the  house  is  said  to  have  been  before  the  foundation 
was  laid,  and  where  Jesus  is  said  to  have  been  shiin  be- 
fore he  was  crucified,  are  used  to  show  that  the  order 
of  the  words  signify  notliing.  But,  in  reph',  I  have 
only  to  say  that  the  Bible  Union  and  tlie  New  Versions, 
by  correctly  rendering  the  Greek,  show  that  the  Camp- 
bellite  use  of  these  passages  is  based  on  ignorance. 
Yet,  Mr.  Burnett,  a  leading  Campbell  it  e  editor,  used 
this  argument ! 

5.  "No  one  can  repent  unless  he  believes  there  is  a 
God,  and  that  the  Bible  is  true,  etc."  In  reply  to 
this,  I  have  only  to  say  that  such  an  action  of  the 
mind,  being  that  of  wicked  men  and  of  demons, 
proves  only  that  an  Ingersollite  cannot  repent.  No 
one  denies  tliat  such  faith'"''  precedes  repentance.  And 
here : — 

Be  it  noted,  that  Ca;mpbellttes,  kxoavixg  noth- 
ing  OF    SAVING, — Scriptural   faith,   in  reality, 

IHERE  IS  NO  DISCUSSION  BETWEEN  THEM  AND  BAPTISTS 
AS  rO  THE  ORDER  OF  REPENTANCE  AND  F^AITH. 


502 


CAMPBELLISM  REPUDIATES 


While  Campbellites  seem  to  be  discussing  the 
same  question,  they  are  discussing  the  rehition  of  an 
ungodly  faith  to  repentance,  while  Bai)tists  are  dis- 
cussing the  relation  of  a  godly  faith.  The  relations 
of  an  ungodly  and  a  godly  faith  to  repentance  are 
wholly  different  questions.  And,  more:  Camphell- 
ites  are  discussing  the  relation  of  an  ungodly  faith  to 
REFORM,  while  Haptists  are  discussing  the  relation  of 
godly  faith  to  repentance. 

().  "Whatsoever  is  not  of  faith  is  sin." — Rom. 
14:23.  Tholuck  comments:  "This  passage  must  he 
expounded  in  connection  with  the  preceding  context. 
Only  in  proportion  to  the  measure  of  our  knowledge 
respecting  anything  are  we  chargeable  with  it." — in  I. 
Bloomfield  :  "For  whatever  is  not  done  with  a  full  per- 
suasion that  it  is  lawful,  is  unlawful,  is  sinful." — So 
Bengel,  Adam  Clarhe,  Matt.  Henry,  Scott,  etc.  But 
what  has  this  to  do  with  repentance,  which  the  sinner 
knows  to  be  right?  Take  the  passage  according  to 
the  Cnmpbellite  interpretation,  and,  as  some  are  so 
disbelieving  as  to  disbelieve  the  Bible  is  true,  it  would 
prove  it  sinful  for  them  to  either  hear  or  read  it !  ! 

7.  In  his  reply  to  Ray\'i  Text  Booh,  Mr.  Hand — 
pp.  158-160 — presents  Acts  11:21,  where  l)elieving 
precedes  turning  ;  then  presents  Acts  15:19;  20:18; 
14:15;  2  Cor.  3:1(5;  1  Thess.  1:9;  Acts  9:35, 
where  turning  to  God  is  to  receive  remission.  His  ar- 
gument seems  to  be  that  they  believed  before  they 
turned  ;  they  turned  to  receive  remission  ;  turning  fol- 
lows repentance ;  therefore  faith  precedes  repentance. 
My  reply  is,  {a)  in  some  cases  turning  i-carpi(fco  is 
applied  to  the  turning  of  the  siived  to  an  improvement 
of  their  minds  and  lives,  as  in  the  case  of  Peter — 
compare  Matt.  IG  :16,  17,  with  1  Cor.  2  :14  ;  12:3,  13; 


SCRIPTURAL  REGENERATION. 


503 


1  John  5:1,  which  prove  that  Peter  was  regenerated 
when  Matt.  16  :16,  17  occurred  ; — then  read  Luke  22  : 
32,  where  Peter  was  promised  conversion  or  to  be 
"turned  again,"  as  the  New  Version  has  it.  Epistre- 
p/u)  is  the  Greek  in  this  and  the  passages  Mr.  Hand 
adduces,  (b)  Acts  11  :21  may  mean  that  after 
repentance  and  faith  they — as  turning  always  follows 
repentance  or  change  of  mind,  or  its  manifestation — 
turned  to  live  right.  This  is  the  order  in  all  conver- 
sions. Or  as,  in  rare  eases,  the  order  of  words,  for 
the  sake  of  emphasis,  is  changed,  it  may  be  here 
changed,  to  emphasize  believed. —  Wiver's  iV.  T. 
Grain,  (c)  In  the  five  other  passages,  adduced, — 
Acts  14:15;  15:19;  9:35;  2  Cor.  3:16;  1  Thess.  1:9 
— there  is  not  a  word  as  to  where  faith  occurred,  (d) 
And  Acts  26:18  locates  faith  afkr  repentance  and 
turning  ;  for  it  sa3's,  "that  they  may  receive  remission 
of  sins  and  an  inheritance  ....  by  faith  in  me." — 
£fC  i/d — into  me.  Hackett,  of  the  words,  "by  faith 
into  me,"  says,  they  "specify  evidently  the  condition 
by  which  believers  obtain  the  pardon  of  sin  and  an  in- 
terest in  the  heavenly  inheritance,  rjmauhoc^  (them 
that  are  sanctified)  is  added  merely  to  indicate  the 
spiritual  nature  of  x'/Jinov'  (inheritance.) — in  I.  Ben- 
gcl :  "-;'oTc.',  by  faith,  construe  with  /y/,^£.'v — that  they 
may  receive  [not  with  -/j-fcaiieuoc;,  sanctified." J — inl. 
Baumgarten,  on  this  passage:  "By  faith  Jews  and 
Gentiles  receive  .  .  .  forgiveness  of  sins." — Apost. 
Hist.,  Vol.  3, p.  161.  So  Meijer,  Adam  Clarice,  Matt. 
Henry,  Beza ,  Scott,  et  aJ. 

(e)Epis(repho  sometimes  includes  repentance  and  faith 
— the  whole  of  turning  to  Christ.  Thus  it  is  used  in 
1  Thess.  1  :9;  Jas.  5  :19,  20;  1  Pet.  2  : 25— rendered 
in  the  Common  Version,  "turned,"  "convert,"  "con- 


504 


CAMPBELLISM  REPUDIATES 


verteth,"  "are  returned."  "Turn,"  "turned"  indi- 
cate nothing,  as  to  where  repentance  and  faith  occur. 
{f)  B3'  passing  over  the  many  passages  in  which  re- 
pentance is  clmrlt/  located  before  faith  and  at- 
tempting to  prove  by  these  tliat  faith  precedes  repent- 
ance,Mr.  Hand  does  two  things  ;  first,  he  tries  to  array 
Scripture  against  Scripture — the  infidel  practice;  sec- 
ond, he  shows  that  he  is  in  a  bad  cause. 

Having  answered  the  objections,  as  my  final  argu- 
ment FOR  REPENTANCE  PRECEDING  FAITH  :  As  A  RULE 

the  order  of  words  states  the  order  of  whatever  they 
speak  of.  This  is  true  in  all  languages  concerning  all 
things.  Thus  first,  second,  third,  etc., are  irreversible. 
The  young,  the  old — irreversible.  Jan.,  Feb.,  March, 
etc., — irreversible.  The  Campbellite,  in  discussion 
with  Pedo-rantists,  believes,  emphatically,  in  the  or- 
der of  the  words.  He  argues  that  the  New  Testament 
always  locates  baptism  after  believing  ;  therefore,  in- 
fant baptism  is  unlawful.  The  next  day,  he  meets  a 
Baptist  and,  presto  I  "the  order  of  words  decides  noth- 
ing!" 

"He  wriggles  in,  and  wriggles  out, 
And  leaves  the  jjeople  still  in  doubt, 
"Whether  the  snake  that  made  the  track, 
Was  going  iu  or  coming  back."' 

But  Grammar  has  settled  that  "The  arrangement  of 
words  of  a  sentence  is,  in  general,  determined  by  the 
order  in  wdiich  the  conceptions  are  formed,  and  by  the 
specific  relations  which  the  different  parts  of  the  sen- 
tence bear  to  each  other." — iV.  T.  Gram.,  p.  546. 
80  Kuhner,  Bengel,  on  Matt.  22:33;  Luke  9:28. 
For  emphasis,  these  authorities  tell  us  that  words 
are,  in  rare  cases,  reversed.  So,  as  exceptional, — 
as  in  John  3  :  5 — baptism  appears  before  the  new 
birth;  so  "faith"  may,  as  exceptional,  be  written  be- 


SCRIPTURAL  REGENERATION. 


505 


fore  I'cpentance.  But,  as  I  have  shown  that  the  New 
Testament  ahnost,  if  not  invariabh',  writes  repentance 
before  faith,  and  it  has  settled  their  order  beyond  can- 
did and  reasonable  discussion.  If  it  has  not,  any  one 
may  prove  anything  from  the  New  Testament. 


CHAPTER  XVIII. 

PASSIVITY    AND    ACTIVITY    IN    REGENERATION,  IN  THE 
NEW  BIRTH,  IN  REPENTANCE  AND  FAITH. 

1.  In  regeneration  the  soul  is  passive — except  its 
being  active  against  God. 

(a)  Dead  in  sin  ;  (b)  hating  God;  (c)  not  discern- 
ir.g  or  receiving  the  things  of  the  Spirit ;  (d)  the  gen- 
erated not  active  in  its  own  generation  ;  (e)  the  seed 
— the  word  necessarily  having  to  germinate  before  it 
moves  the  soul  ;  (f)  life  precedes  all  activity, — these 
six  things  make  it  clear  that  in  regeneration  the  soul  is 
passive — as  morally  passive  as  it  was  naturally  passive 
in  its  first  generation.  This  is  the  only  philosophical, 
scientific  and  Scriptural  view  of  the  subject.  Com- 
pare Rom.  8:5-8;  1  Cor.  1:14;  2  :1  ;  John  1  :11-13  ;1 
John  5  :1  and  the  Chapters  of  this  book  on  Total  De- 
pravity and  the  Oi)eration  of  the  Spirit. 

As  Andrew  Fuller  well  wrote:  '-The  prayers  of 
the  Apostles  and  primitive  ministers  did  not  arise  from 
the  pliablenoss  of  men's  tempers,  or  the  suitableness 
of  the  gospel  to  their  dispositions,  but  from  the  power 
of  Almighty  God  attending  their  ministrations. — 2 
Cor.  10:4;  Acts  1  :14;  2  Thess.  3:1.    "God  bestows 


506 


PASSIVITY  AND  ACTIVITY 


converting  grace  'without  any  respect  to  moral  qnsXi- 
iw^r— Works  of  Fuller,  Vol.  2,  p.  464,465.  "But 
in  reference  to  the  work  of  the  Spirit  itself,  if  its  suc- 
cess does  depend  upon  the  pliahiUty  of  tlie  creature, 
then,  so  far,  salvation  is  not  of  grace;  for  the  very 
turning  point  of  the  whole  affair  is  owing  to  the  crea- 
hwe.'' — Idem,  p,  516.  (My  italics).  See  anecdote 
of  the  Bishoj)  of  London,  in  note  to  "4"  of  Sec.  II 
of  the  Chapter  on  the  work  of  the  Spirit.  As  Ander- 
son remarks  on  the  theory  of  a  holy  disposition  being 
before  regeneration  :  "The  word  would  be  at  best  only 
the  aliment  of  a  new  life,  which  was  communicated 
independently  of  it :  whereas,  it  is  declared  to  be  the 
life-giving,  generative  si)iritual  sefd." — Anderson  on 
Regeneration,  p.  157.  The  immortal  Milton  well 
wrote : — 

"Ornce 

Comes  unpretended,  unimplniid,  un-ought, 
Happy  for  man  so  coming,    lie  Ini-  aid 
Can  never  seek,  once  dead  in  sins  and  lo.^t."' 

2.  Man  passive  and  active  in  repentance,  faith  and 
the  new  hirlii.  Tliough  regeneration  and  the  new 
birth  are  generally  regarded  identical,  i)hilosophy, 
science  and  tiie  Serii)tures  necessitate  that  we  regard 
tliein  widely  distinct.  Tiie  same  distinction  here 
exists  wliieli  exists  between  natural  generation  and 
birtl).  Tiic  implanting  of  the  word — the  seed — and 
its  germinating  in  man  is  generation.  Its  development 
into  life  before  the  world  is  its  birth.  Previous  to  this 
life  before  the  world,  like  the  physical  embryo,  it  is 
unseen.  Its  subject  will  often  try  to  conceal  its  pres- 
ence, incommon  parlance, "concealing  his  convictions." 
As  this  spiritual  embryo  grows,  like  the  physical,  it 
becomes  active  as  well  as  passive  ;  moves  in  the — figu- 
ratively speaking — womb  of  grace.    Its  first  movement 


IN  REGENERATION. 


507 


is  repentance.  The  seed — tlie  word — having  been,  hy 
the  Hol}^  Spirit,  developed  into  the  embryo,  moves  in 
the  act  of  repentance.  Julius  ^luller  :  "Holy  Script- 
ure teaches  that  the  pains  preceding  the  birth  of  true 
piety,  are  the  Godl}-  sorrow  for  sin  and  contlict  against 
it,  which  are  included  in  the  word  pLhavoca"  (repent- 
ance.)—  Christian  Doctrine  of  Sin,  vol.  /,  p.  14. 
This  is  mysterious.  Well  may  Eccl.  11:5  be  applied 
to  this  spiritual  embryo  :  "As  thou  knowest  not  what 
is  the  wa}'  of  the  wind" — marginal  rendering  of  the 
new  version  reads,  l)etter,  "Spirit" — nor  how  the 
bones  do  grow  in  the  wonib  of  her  that  is  with  child  , 
even  so  thou  knowest  not  the  work  of  God."  While 
a  child  in  embryo  not  a  child  in  the  outward  world. 
Repentance  being  sufficiently  developed,  by  the  power 
of  the  Spirit,  the  spiritual  embryo  believes,  emerges 
into  open  life,  conies  with  the  "crv"  of  praise  to  God 
for  redeeming  grace.  This  is  the  birth — "Sons  of 
God  Through  Faith  i\  Ciikist  Jesus." — Gal.  3:27. 
Reviewing  this,  from  spii  itual  /  '  -generation  to  spiritual 
birth,  we  have  repentance,  as  the  tir.-t  movement,  faith 
as  the  birth  movement.  Partl\-  [)assive,  partly  active 
in  the  whole  matter  of  repentance  and  faith.  But  the 
line  between  passivity  and  artivity  as  im})ossihle  to 
draw  as  between  passivity  and  activity  in  the  growth 
and  the  birth  of  the  physical  embryo.  We  can  only 
praise  the  God  of  grace  for  the  reality  of  the  great 
mystery. — Eccl.  11  :5,  So  the  tigure  is  continued, — 
"as  new  born  babes,  long  for  the  spiritual  milk'" — the 
simi)lest  nourishment,  drawn  from  our  mother — grace. 
1  Pet.  2:2;  1  Cor.  3:20. 


508 


CAAIPBELLISM  IS 


CHAPTER  XIX. 


CAMPBEIXISM  IS  "SALVATION"  BACKWARDS. 

Campbellites  vauntingly  reply  :  "If  we  are  saved 
without  baptism,  saved  without  works  and  regenerated 
without  reiieiitance,  there  is  no  need  of  baptism,  of 
works,  of  repentance — of  anything."    To  this  I  reply  : 

1.  As  to  why  rtpent,  believe,  if  regeneration  pre- 
cedes. Repentance  and  faith  are  necessary  :(a)hecause 
repentance  and  faith  are  right.  The  "old  man" — the 
"old"  nature  would  not  repent  and  believe,  because 
repentance  and  faith  are  right ;  the  "new  man" — the 
"new"  nature  repents  and  believes,  for  the  reason 
that  the  "old  man"  would  not  repent  and  believe, 
because  they  are  right.  As  well  ask :  "Why  repent 
and  believe,  after  we  were  made  Christians,  when  we 
do  wrong,"  as  to  ask,  "Why,  in  this  case,  repent  and 
believe  after  regeneration."  (b.)  The  "old  man" — 
the  "old"  nature  would  not  repent  and  believe  because 
he,  by  nature,  was  opposed  to  repentance  and  faith. 
The  "new  man" — the  "new"  nature — repents  and 
believes  for  the  reason  that  the  "old  man"  would  not 
— because  he  has  a  goodnature,  (d.)  With  as  much 
reason  can  it  be  replied:  "If  the  physical  child  is 
already  generated,  why  grow  and  be  born"  as  to  reply, 
"why  repent  and  believe,  if  previously  regenerated." 
The  physical  and  the  spiritual  natures  sj^urn  such 
questions  as  worse  than  nonsense.  At  the  ignorance 
which  would  have  the  child  generate  itself  or  refuse  to 


"salvation"  backwards. 


509 


grow  and  be  born  because  it  is  already  generated,  they 
are  appalled. 

Again,  the  repl}-  is  shifted:  "If  saved  no  necessity 
for  repentance  and  faith."  (a)  To  this,  the  above  is 
a  reply.  But  I  add,  (b)  :  Then  you  would  not  repent 
and  believe  if  you  did  not  have  to  do  so,  to  be  saved  I ! 
How  can  you,  with  this  spirit,  think  yourself  a  Chris- 
tian? (c)  No  one  is,  in  the  Bible,  called  a  saved  one 
until  after  repentance  and  faith.  Though  there  are 
no  spiritual  miscarriages  or  abortions,  grace,  as  does 
the  natural  world,  recognizes  the  child  chielly  after  its 
birth.  The  spiritual  embryo,  while  certain  of  birth, 
must  be  born  before  it  enters  upon  bo7'n — life — the  life 
of  its  manifested  existence.  As  certain  things  with 
the  physical  embryo  necessitate  its  birth,  repentance 
and  faith,  to  procure  remission  of  sin,  etc.,  necessitate 
a  l)irth  of  the  spiritual  eml)ryo.  The  "new  man"  or 
new  nature  straightens  up  our  account  with  God, which 
the  "old"  refused  to  do.  As  we  are  not  "saved"  until 
this  account  is  "straightened  up,"  etc., — the  necessity 
of  repentance  and  faith  after  re-generation,  is  very 
obvious. 

2,  As  to  the  design  of  life  after  birth .  (a)  As  in 
nature,  so  in  grace,  the  child  acts,  grows  because  it  is 
a  child,  and  not  to  become  a  child.  (6)  As  in  nature, 
so  in  grace,  action  is  life  manifested  and  developing, 
— growing,  (c)  As  nature  serves  God — fulfills  the  de- 
sign of  its  existence,  not  that  it  may  become  existent, 
but  because  it  is  existent,  so  in  grace,  we  serve  God 
because  we  are  saved  and  not  to  be  saved. f    "For  we 

t  In  such  passages  as  the  following  every  true  Christian  is 
said  to  be  already '"saved" — John  4:14;  5:24;  6:47;  Luke  7:50; 
Acts  2;47;  (the  Greek  here  is  the  saved)  1  Cor.  1 :18,-  2  Cor.  2 :15; 
Eph.  2 :5;  Tit.  3 :5.  In  the  sense  of  the  final  victory — at  death — 
we  are  also  said  to  be  saved.   In  an  incidental  sense  some  Script- 


510 


CAMPBELLISM  IS 


are  his  workmanship  created  in  Christ  Jesus  for  good 
works,  which  God  afore  prepared  that  we  should  walk 
in  them." — Eph.  2:10.  "Elect  .  .  .  unto  obedience." 
1  Pet.  1 :1,2.  Just  as  a  machine  is  repaired  or  made, 
— it  is  repaired  or  made  for  work.  It  does  not  work 
to  be  repaired  or  made.  The  restored  from  sickness 
works  because  he  is  well,  and  not  to  be  made  well. 
Everyvvhei'e  is  this  great  law:  Action  because  of  ex- 
istence;  action  because  adapted  or  fit  for  action,  and 
not  action  to  procure  existence  or  adaptation  or  fitness 
of  action. t  "Ye  are  my  friends  if  ye  do  the  things  I 
command  you" — not  ye  6e(.'0?He  my  friends  liy  doing 
them. — John  15  :15.  "If  ye  love  me  ye  will  keep  my 
commandments" — not  keep  my  commandments  in  or- 
der to  become  lovers  of  me. — John  14:  15.  "And 
hereby  know  we  that  we  I'now  him,  if  we  keep  his 
commandments!" — not  hereby  wo  become  those  who 
know  him. — 1  John  2  :3.  "He  that  saith  I  know  him, 
and  keepeth  not  his  commandments,  is  a  liar,  and  the 
truth  is  not  m  him,"  (v,  4) — never  did  know  him; 
but,  probably,  tried  to  know  him  by  keeping  the  com- 
man<lments,  and  calls  it  "falling  from  grace!  !"  "For 
the  love  of  Christ  constraineth  us"  to  live  the  Chris- 
tian life — not  the  fear  of  hell.  2  Cor.  5:14.  "So 
then,  my  beloved,  even  as  ye  have  alwaj^s  obeyed,  not 
ah  in  my  presence  only,  but  now  much  more  in  my  ab- 
sence, work  out  your  own  salvation  with  fear  and 
trembling" — here   Arminians  generally   choke  the 

ures  represent  this  salvation  as  an  object  of  the  Christian  life— 
as  the  object  of  those  who  in  the  other  class  of  Scriptures  are 
called  saved  But  that  has  no  bearing  on  the  question  before 
us,  in  this  Chapter. 

t  Though  action  develops  and  perpetuates  life,  it  never  gives, 
begets  or  restores  lost  life. 


salvation"  backwards. 


511 


Apostle  from  saying  the  remainder  ; — '■'■for  it  is  God 
that  WORKETH  IN  you,  both  to  icill  and  to  work,  for 
his  good  pJeamre'" — not  to  be  saved. — Philip.  2  :12,13. 
But  Campbellism  reverses  all  of  this.  And,  as  a  part 
of  the  Eomish  family,  Campbellism  is  thus  a  system 
of  "works,"  instead  of  grace,  while  trying  to  hold  on 
to  grace. 

Like  all  the  Romish  family,  "being  ignorant  of 
God's  righteousness,  and  seeking  to  establish  their 
own,"  there  is  great  reason  to  fear  that  but  few, 
among  the  Campbellites.  liave  submitted  "themselves 
to  the  righteousness  of  God." — Rom.  10  :3.  The  great 
need  of  the  world  is  to  kuow  that  we  live  Christians 
because  we  are  Christians  and  not  to  bee(jme  Chris- 
tians ;  that  we  live  and  act  l)ecause  we  are  alive  and 
not  to  be  made  alive  ;  that  we  live  for  God  because  we 
are  saved  and  not  to  be  saved. 

"My  God  I  love  thee;  uot  1)ccause 
"l  hope  for  heaven  thereby, 
Nor  yet  because  who  love  Thee  not 

Must  bum  eternally. 
Then  whv.  O  blessed  Christ, 

Should  I  not  love  Thee  well? 
Not  for  tin-  li()]ie  of  winning  heaven, 

N(ir  lit  escaping  hell ; 
Not  w  iih  thr  hope  cf  gaining  naught, 

Xut  -••'•Kiiig  a  riM\  ard  : 
But  as  I  li\  .-(  If  iiast  loved  me, 

O,  ev.T  loving  Lord, 
So  would  1  love  Thee,  dearest  Lord, 

And  in  Thy  praise,  will  sing. 
Solely  because  Thou  art  my  God, 

And  my  eternal  King."' 


512 


UNIVERSAL  AND  PARTICULAR 


CHAPTER  XX. 


UNIVERSAL  AND  PARTICULAR  OPERATIONS  OF  THE 
HOLY  SPIRIT. 

1.  The  universal  call  to  Chiist,  and  the  universal 
operation  of  the  Spirit.  Such  Scriptures  as  John  3  : 
16  ;  Rev.  22  :17,  clearly  teach  that  the  Gospel  is  of- 
fered to  all, — where  it  is  preached.  So  the  Philadel- 
phia Confession  of  Faith,  which  was  written  A.  D. 
1689,  says:  "The  blessings  of  salvation  arc  made  free 
to  all  by  the  Gospel.  .  .  .  nothing  prevents  the  salva- 
tion of  the  greatest  siiinei-  on  earth,  but  his  own  de- 
termined depravity  and  voluntary  rejection  of  the  Gos- 
pel."—  Chapter  7.  So  the  New  Hampshire  Confes- 
sion— Chap.  (5 — and  the  Confession  of  the  "Seven 
Churches,"  of  A.  D.  1648.  Partly  l)ecause  of  this 
Baptist  position,  the  Anti-mission  Baptists  separated 
from  the  Baptists.  Baptists  believe  that  while  the 
atonement  is  designed  to  save  the  elect  it  is  so  rich  and 
fragrant  with  holiness  that  it  is — 

"Enough  for  one,  enough  for  all, 
Enough  for  every  one." 

Baptists  urge  upon  all  the  immediate  duty  and  the 
privilege  of  being  saved.  Acts  17  :30  ;  Prov.  1  ;  John 
5:40;  10:10;  Isa.  55:6,  8;  Ezek.  18:23,  19,  etc. 

Baptists  believe  that  the  Holy  Spirit  touches  all 
hearts: — "There  was  the  true  light  even  the  light 
which  lighteth  every  man  that  cometh  into  the  world." 
— John  1:9.     Compare  Gen.  6:3;  John  16 :8,  9; 


OPERATIOXS  OF  THK  HOLY  SPIRIT. 


513 


Acts  7:51;  Heb.  3:7,  8;  6:4-9,  with  Num.  23:5- 
13;  24:2,  10-13;  31  :3-8. 

2.  Baptists  believe  there  is  a  particular  call. 
"Even  as  he  chose  us  in  him  before  the  foundation  of 
the  world." — Eph.  1  :4.  "As  many  as  were  ordained 
unto  eternal  life  believed." — Acts  13:48.  "I  have 
much  people  in  this  city." — Acts  18: 10.  "/have  left 
for  myself  seven  thousand  who  have  not  bowed  the 
knee  to  Baal.  Even  so  at  tltis  present  time  there  is  a 
remnant  according  to  the  election  of  qrace.''' — Rom. 
11  :4,  5.  "That  which  Israel  seeketh'aftor.  that  he  ob- 
tained not;  but  the  election  ot/tained  it." — Rom.  11  :7. 
See  Psa.  110:3;  Isa.  49:7;  53:11:  John  10:11,  15; 
14,16,4,26,  27;  6:39;  Eph.  5:25;  Matt.  1:21; 
John  17:9;  1  Pet.  1:2,  19,  20;  Rev.  13:8;  17 -.8,  et 
mul  al. 

3.  Tite  general  and  the  particular  call.  The  Phil- 
adelphia Confession  of  Faith,  says:  "Those  whom 
God  hath  predestinated  unto  life  he  is  pleased  ...  to 

effectually  call  by  his  woi'd  and  Spirit  by  no 

less  power  than  that  which  raised  up  Christ  from  the 
dead.  .  .  .  Others  .  .  .  may  be  called  by  the  minis- 
try of  the  word  and  may  have  some  common  opera- 
tions of  the  Spirit,"  but  do  not  come. — Rom.  8:30; 
1:7;  Eph.  1:3-11;  1  Pet.  1:1-2.  Also,  the  New 
Hampshire  Confession  is  substantially  the  same. 

{a)  The  general  call  is  given  in  love  and  good  faith. 
It  is  rejected  in  hatred  and  unbelief. 

(h)  The  particular  call  is  accompanied  with  the  re- 
generation by  the  Holy  Spirit.  The  parable  of  the 
Groat  Supper  illustrates  these  two  calls.  Both  (a)  calls 
were  in  love  and  good  faith.  (b)  The  general 
call  secured  no  one  to  the  supper,  (c)  Their  not 
coming   was  their  own   fault,    (d)    The  particular 


514 


OPERATIONS  OF  THE  HOLY  SPIRIT. 


call  was  accompanied  with  great  urgency — (The  word 
rendered  compel  or  restrain  duayxd^uj,  to  injluence  by 
strong  urgency  ;  but  dyyapeuio  expresses  compel  against 
the  will)  ^'^bring,'''  compel. (e)  The  particular 
call  filled  the  places  at  the  table,  (f )  Why  the  par- 
ticular call  was  so  urgently  carried  out  was  not  the 
business  of  the  servants  to  know.  So  of  the  two  gos- 
pel calls.  Luke  14  :16-24.  Scott  comments  :  "The 
whole  parable  may  be  applied  to  the  preaching  of  the 
Gospel,  and  the  reception  which  it  meets  with  in  every 

age  It  shows  that  the  objections  against  the 

doctrine  of  'special  grace,'  as  if  inconsistent  with  free 
agency  are  wholly  groundless  ;  unless  the  inward  bless- 
ing of  God,  on  i)roper  means,  producing  willingness 
where  it  did  not  exist  before,  inclining  the  heart,  and 
so  preventing  us  that  we  may  have  a  good  will,  be 
more  inconsistent  with  free  agency,  than  urgent  and 
pressing  invitations  to  a  feast.  Psa.  110:3;  Philip. 
2:12,  13."— m?.  So  Matt.  Henry.  God  decided  to 
offer  salvation  to  a  lost  world.  As  Bengel  says  :  "iV^ec 
natura  nec  gratia  patititr  varmna  " — neither  nature  or 
grace  admits  of  a  vacuum. — Isa.  53:11. t  As  all  men 
would  reject  salvation.  He  provided,  by  election,  to  re- 
generate some,  so  that  they  would  willingly  come. 

"lie  drew  me  and  I  followed  on, 
Rejoiced  to  ovtu  the  call  divine." 


t  Every  prayer  to  '-break  down  tlie  sinner's  stubborn  will" 
]iresumcs  special  grace.  AMicii  on  liis  knees  every  true  Chris- 
tian prays  the  sp^ci"/ (/wee  doctrine.  He  then  prays  for  sinners 
whnt  ^U•.  AVcslcy  said  of  some  cases:  "'Ihe  overwhelming  pow- 
er of  sa\  iiin  <;rai  i'  for  a  time  works  as  irresistibly  as  lightning 
failing  from  hca\eu." — Scr.  on  Regnici  ation.  Gen  l!):14-22  illus- 
trate the  necessity  of  special  grace  to  save  us  from  Sodom,  and 
bow  it  is  bestowed. 


CAMPBELLISM  IS  INFIDELITY. 


515 


CHAPTER  XXI. 

CAMPBELLISM    IS    GUITEAUISM    AND    INFIDELITY  UPON 
THE  sinner's    KESPONSIBILITY  AND  THE 
MYSTERIES  OF  GRACE. 

1.  Campbellites  object:  "If  man  is  totally  de- 
praved he  is  not  responsible."  Bearing  in  mind  what 
total  depravity  is — See  beginning  of  the  Chapter  in 
this  book  on  Total  Depravity, — I  reply  : 

(1)  Then  you  will  not  only  be  a  sinner,  but  justify 
yourself  beccmse  you  are  so  heinous  a  sinner !  !  ! 

(2)  If  the  objection  is  well  grounded,  all  that  one 
has  to  do,  to  save  his  neck,  when  he  desires  to  mur- 
der, is  to  get  so  drunk  as  to  "not  know"  what  he  is 
doing ! 

(3)  If  the  objection  is  well  grounded,  God  is  un- 
just in  punishing  the  devil  and  demons,  since  they  are 
totally  depraved. 

(4)  If  the  objection  is  well  grounded,  the  last  sin- 
ner can,  in  hell,  redeem  himself  l)y  becoming  what 
Cam})bellites  call  "totally  depraved."  I  !  For  when 
he  reaches  that  point,  as  he  will  then  be  no  longer 
"responsible"  his  punishment  would  be  unjust.  A 
new  plan  of  salvation  ! !  I  commend  this  to  the  "new 
theology." 

(5)  If  the  objection  is  well  taken,  since  the  more 
depraved  one  is,  the  h.-ss  his  responsibility ;  the  most 
hemous  sinners  will  fare  much  easier  in  the  Judg- 
ment at  the  hand  of  Justice  than  will  those  not  so  bad  ! 

(())    The  ol)jection  makes  Campbellism  present 


516 


CA3IPBELLISM  INriDELITY 


Guiteau's  plea  for  acquittal  for  murdering  Garfield. 
His  attorney  claimed  that  he  was  so  crazy  or  wicked  as 
to  not  be  responsible. 

(7)  All  Scripture  recognizes  the  worst  of  sinners 
— even  the  devil  and  demons — responsible. 

(8)  So  do  human  courts.  The  only  question  is 
whether  the  sinner  and  the  criminal  know  right  and 
wrong.  If  so,  they  are  responsible.  In  the  trial  of 
Guiteau,  Judge  Cox  decided  that,  "The  one  test  of 
criminal  responsibility"  is  "whether  the  prisoner  pos- 
sessed the  mental  capacity  at  the  time  the  act  was 
committed  to  know  that  it  was  wrong,  or  whether  he 
was  deprived  of  that  capacity,  by  mental  disease. 
There  was  one  important  distinction  which  the  jury 
must  not  lose  sight  of,  and  they  must  decide  how  far 
it  was  applicable  to  this  case :  that  was,  the  distinction 
between  moral  and  mental  obliquity,  between  mental 
incapacity  to  distinguish  between  right  and  wrong,  and 
moral  insensibility  to  that  distinction."  In  his  ad- 
dress on  the  case, Mr.  Davidge  read  the  following,  well 
settled  tests  of  responsibility:  "1.  Whether  the  ac- 
cused at  the  time  of  committing  the  alleged  act  knew 
the  difference  between  right  and  wrong  in  respect  to 
such  act  .  .  .  that  is,  if  he  knew  what  he  was  doing 
and  that  what  he  was  doing  was  contrary  to  the  law 
of  the  land.  2.  If  the  accused  knew  what  he  was 
doing  .  .  .  even  if  it  were  true  that  when  he  commit- 
ted the  act  he  really  believed  he  was  producing  a  pub- 
lic benefit  or  carrjing  out  an  inspiration  of  divine 
origin  or  approval,  such  belief  would  not  afford  any 
excuse ;  nor  would  such  excuse  be  afforded  by  the  fact 
that  he  in  the  commission  of  the  act  was  impelled 
by  a  depraved  vioral  sense — whether  innate  or  ac- 
quired, or  by  evil  passion  or  indi^ereme  to  moral 


ON  SALVATION  BY  GRACE. 


517 


obligation.  3.  Insanity  would,  however,  constitute 
a  defense  if  by  reason  of  the  disease,  the  accused,  at 
the  time  of  comniittiug  the  act  charged,  did  not 
know  what  he  was  doing;  or  if  he  did  not  know  it, 
that  what  he  was  doing  was  contrary  to  law."  At  this 
point,  Guiteau  yelled  out  the  Campbellite-infidel  plea 
that  is  made  for  the  sinner  :  "I  had  no  choice  in  the 
matter."  So  Davidge  read  from  the  Judges  of  En- 
gland: (excepting  Chief  Justice  Mall,  and  he  must 
have  been  an  intidel  or  a  Campbellite"  )  "one  Ameri- 
can case  after  another  sustaining  his  point."  But,  no 
one  urges  that  the  sinner  does  not  know  right  and 
wrong.t  Paul  says  that,  to  a  great  extent,  heathen 
people  know  this, — See  Rom.  1  :  lS-32 — and  that 
they  are  '''■vnthout  excuse."  Upon  moral  responsibility 
Campbellism  is,  therefore,  Guiteauism. 

2.  Campbellism  objects:  "Total  depravity  takes 
away  free  will."  To  this  I  reply  :  (1.)  Free  will  is 
"the  power  of  I'esolving  and  acting  otherwise." — 
Jlidler's  Christian  Doctrine  of  Sin,  vol.  2,  p.  26. 
"Choice  is  to  be  found  wherever  volition,  with  the  ex- 
press consciousness  of  other  possibilities  exists." — 
idem,  p.  32.  ( 2. )  In  the  language  of  Muller  :  "That 
man  is  free  who  can  do  xchat  he  iciUs.  .  .  The  strength 
of  the  will  is  thus  its  freedom.  (3)  Harless:  ""Will 
is  the  substance  of "  man's  "being." — Christian  Eth- 
ics, p.  18.  (4)  In  exercising  its  freedom,  "The  will 
attracts  to  itself  those  thoughts  and  feelings  which 
correspond  to  its  central  and  germinating  tendency.  . 
....  and  makes  these  the  prevailing  motives  and 

t  The  recognition  of  Christ  as  the  Savior  of  the  -deeper 
things"'  of  the  Spirit  is  not  necessary  to  moral  responsibility. 
'1  he  Jews,  millions  recognize  -right  aud  wrong'"  biu  do  not  rec- 
ognize Christ  and  the  deeper  things  of  the  Spirit. 


518 


CAMPBELLISM  INFIDELITY 


determining  principles  of  the  inner  life  which  co- 
operate with  it  towai-df)  the  given  act." — Christian 
Doctrine  of  Sin,  vol.  2,  p.  53.  Thus  we  think,  feel, 
act  as  we  please.  (5.)  So  the  courts  decided  on 
Guiteau — so  the  law  decides  on  all.  (6.)  So  the 
Divine  Court.  Everywhere  the  Scriptures  speak  of 
depravity  as  aggravating  the  guilt.  See  Matt.  3:7,  12  ; 
13-16;  Acts  5:4;  Rom.  3:8;  2  Pet.  2:3;  Mutt.  10: 
15  ;  11  : 21-24.  (7.)  Conscience  "itself  testifies  to  the 
freedom  of  the  human  will,  since  it  reckons  to  man's 
account  whatever  it  testifies  to,  and  equally  wliethcr  it 
attests  that  his  willing  is  directed  to  what  is  good  or  to 
what  is  bad." — Ilarle.ss — Christian  Ethics,  p.  79. 
So  Sir  William  Hamilton,  William  Lyall's  "Intellect, 
Emotions,  and  Moral  Nature,"  A.  H.  Strong,  D.  D., 
etc.  See  an  ahle  article  by  Dr.  Strong,  in  Baptist 
Quarterly  Review,  vol.  5,  No.  18.  Sir  William  Ham- 
ilton saj'S  consciousness  testifies  to  this  freedom.  (8.) 
In  the  language  of  Kant:  "Every  evil  act,  when  we 
trace  it  to  its  origin  in  reason,  mu'^t  be  contemplated 
as  if  the  man  had  fallen  into  it  direct  from  a  state  of 
innocence." — cited  in  Chri.^tian  Doctrine  of  Sin,  vol. 
2,  p.  90.  Thus,  total  moral  depravity,  aggravates 
instead  of  palliating  the  guilt  of  sin.  True  are  Muller's 
words  :  "The  demand  so  often  made  in  our  day,  that 
the  moral  law  must  modestly  retire  before  powerful 
natures,  strong  passions,  complicated  relations,  and 
make  way  for  them,  does  not  spring  from  a  healthy 
sentiment,  but  from  a  feeble  deification  of  mere 
jjower." — idem,  vol.  l,p.  40. 

3.  Suggested  explanation  of  man  s  accountability. 
That  total  moral  depravity  is  no  excuse  for  sin,  I  have 
demonstrated.  As  to  the  explanation,  God  does  not 
give  it,  nor  does  human  law.    The  difficulty  is  as 


ON  SALVATION  BY  GRACK. 


519 


applicable  to  the  human  as  the  Diviue  law.  t  The 
explanation  probably  is  :  We  are  by  power  of  will  able 
to  cliange  our  t  life;  but  we  are  morally  unable. 
Tiiat  is,  the  will  ea?i*change,  but  its  moral  nature, 
'ike  the  rogue's  leads  on— willingly- — into  sin.  The 
Scriptures,  by  to/nJ  d jiroritij  and  responsibility,  like 
human  law,  in  such  cases,  imply  something  of  this 
kind.  See  Andrew  Fuller  s  Worls,  vol.  2,  p.  480, 
481,  519-521 .  Theologians  term  it  "natural"  ability 
and  "moral"  inability. 

4.  But  Campbellism  objects  :  "But  God  ought  to 
have  given  the  sj^ecial  call  to  all  men."  In  answer  to 
this,  1  ask  : — 

(1)  No  more  so  than  He  "ought"  to  have  called 
other  than  the  Jews,  under  the  old  dispensation. 

(2)  No  more  so  than  lie  "ought"  to  have  given  the 
gospel  to  all  nations  at  the  beginning  of  the  Christian 
era.    Yet  some  have  never  heard  it. 


tHe  who  knows  anythinic  of  the  history  of  either  Ethical  or 
Theological  thought,  painfull}'  knows  that  the  reconciliatioo  of 
man's  depravity  "and  circunistauees  w  ith  his  freedom  and  his 
resijoiisibility.  has  iifvi-r  been  fully  discovered.  Every  school  of 
Ethical  and  ■rhi'olnnical  thought  unhesitatingly  acknowledges 
That  the  hainiony  is  undiscovered.  Greg.:  "it  has  scattered 
tho^e  w  ho  have  tried  to  master  it  as  w  idely  as  the  ....  tow  er 
of  Babel.  .Sonic  it  has  driven  into  atheism,  some  into  Jlauiche- 
ism.  some  into  the  denial  of  the  most  obvious  facts  of  life  and 
nature,  some  into  betrayals  of  the  most  fundamental  principles 
of  mcH'ality.'  Enigmutt  of  Life,  p.  1  7 .  MuUer:  '-AVeisse  rightly 
regards  tlie  conllict  between  h-eedom  and  necessity  to  be  the 
main  problem  of  philosophy  in  its  immediate  future."  Christian 
Uocti-inii  of  tiin,  vol.  2,  p.  131 . 

X  This  is  the  key  to  the  meaning  of  the  Scriptures  which  charge 
man  w  ith  closing  his  eyes,  ears,  making  his  heart  heavy,  and  re- 
sisting the  Spirit.— :\Iatt.  U         Isa.  C  :10. 

*This— with  conscience — is  the  receptivity  to  all  kinds  of  truth 
and  that  upon  which  moral  responsibility  is  based. — Rom.  1 : 
18-32. 


520 


CAMPBELLISM  INFIDELITY 


(3)  No  more  so  than  He  "ought"  to  have  arranged 
for  all  to  have  been  born  under  the  same  moral  influ- 
ences. 

(4)  No  more  so  than  He  "ought"  to  have  arranged 
for  all  to  be  civilized  at  the  same  time. 

(5)  No  more  so  than  that  He  "ought"  to  have  given 
all  ))coples  the  same  climate,  etc. 

(6)  No  more  so  than  He  "ought"  to  have  arranged 
for  all  men  to  be  presidents  of  the  United  States. 

(7)  No  more  so  than  the  man  who  made  the  Great 
Supper  "ought"  to  have  said  "bring,"  "compel," 
"conslrain"  all  of  them  to  come. 

(8)  No  more  so  than  you  "ought"  to  bestow  equal 
attention  or  favors  upon  all  of  your  fellow-men. 

(9)  He  w,as  not  under  obligation  to  do  anytlmig  to 
save  any  one.  {a)  "Ought"  as  applied  to  God  is 
profane  and  unphilosophical.  He  is  under  no  obliga- 
tion to  any  one,  whoever  and  wherever  he  may  be.  (6) 
Man,  angels  and  devils  are  the  only  ones  who  '■'■ought.''' 
(c)  Free  to  do  as  vfe  please,  we  are  responsible  for  all 
Ave  do.  Sinners,  we  have  no  one  to  blame  but  our- 
selves. {(1)  The  most  innocent  man  is  under  no  more  ob- 
ligation to  die  for  a  murderer  than  was  Christ  to  die  for 
any  sinner,  (e)  God  was  no  more  "obligated"  to  save 
one  sinner  than  the  law  of  our  country  to  save  the 
worst  criminal,  (g)  To  make  God  "obligated"  places 
Him  below  law.  He  acts  out  His  own  hol}^  infinite 
nature,  (h)  So  long  as  either  sinner  or  criminal  is,  or 
has  been,  free  to  do  what  he  pleases,  neither  Divine 
nor  human  law  can  excuse  him  for  sin  or  crime  ;  much 
less  "ought"  to  redeem  him.  (i)  God  being  under  no 
"obligation"  to  redeem  one  or  excuse  one,  was  under 
no  "obligation"  to  redeem  or  excuse  all.  (j)  His 
saving  any  one  is  of  His  own  free  and  Avise  exercise  of 


ON  SALVATION  BY  GRACE. 


521 


mercy.  Just  as  I  am  free  to  bestow  gifts  on  whom  I 
please,  God  is  free  f  to  bestow  salvation  on  whom  He 
pleases,  (k)  If  I  offer  gifts  to  all ;  bring  greater 
influence  on  some  than  on  others,  to  lead  them  to 
accept  it,  who  but  an  enemy  would  find  fault?  So, 
who  but  an  enemy  of  God  can  find  fault  with  Him  for 
offering  salvation  to  all  and,  by  great  moral  power, 
inducing  so7ne  to  accept  it?  Only  an  enemy  ever  found 
fault  with  the  good  man  who  made  the  Great  Supper, 
because  he  filled  the  seats  at  supper  by  influencing 
some  by  stronger  influence  than  he  influenced  others. 
(I)  The  doctrine  that  God  was  under  "obligation"  to 
save  all  is  that  He  was  "obligated"  to  save  whom  He 
does  save. 

( m  )  The  doctrine  that  He  "ought' '  to  save  any  rests 
on  the  assumption  that  man  could  not  be  otherwise 
than  a  sinner — that  he  is  not  and  never  ivas  free.  For 
it  presumes  God  ought  to  save  because  He  placed  man 
into  and  shut  him  in  his  helpless  condition. 

(n)  The  doctrine  that  God  "ought"  to  save  man, 
therefore,  presumes  that  God  and  not  man  is  respon- 
sible for  sin  and  crime ! !  (May  God  save  my  soul 
from  the  pollution  of  writing  such  a  thought,  and  the 
reader  from  reading  it — even  though  it  is  the  thought 
of  objectors  to  God's  special  grace!) 

t Richard  Watson,  Methodist,  concedes  the  principle: — "God 
has  a  right  to  elect  whom  He  pleases  to  enjoy  special  privileges; 
in  this  there  is  no  unrighteousness.'' — Theol.  I)it<t.  pui-t  2 ,  Ctiap. 
26.  Mr.  Wesley :— "Not  that  I  deny  that  there  are  exempt 
cases,  wherein  the  overwhelming  power  of  saving  grace  does  for 
a  time  work  as  irresistible  as  lightning  from  Heaven." — tiermon 
on  '^Regeneration.^'  Both  these  quotations  are  from  •'■God  Sover- 
eign and  Mm  Free,  by  N.  L.  Rice,  D.  D.  This  puts  the  case  even 
stronger  than  this  book  puts  it.  If  one  of  the  race  is  so  converted 
then  all  the  elect  may  be  so  converted.  U  in  one  thing  God 
"elects  to  enjoy  special  privileges''  so  may  He  in  all  things. 


522 


CAMPBELLISM  INFIDFXITY 


(o)  The  doctrine  that  God  "ought"  to  save  any 
one  is  the  doctrine  of  all  infidelity  and  of  devils.  We 
know  that  infidels  boldly  claim  that  God  is  responsible 
and  to  blame  for  all  ihat  is  wrong  with  us.  As  devils 
ever  find  fault  with  God  and  inspire  kicked  men  to  do 
as  they  do,  no  doubt  that  devils  claim  that  si)ecial 
grace  is  injustice. 

(p)  They  doubtless  urge  that  God's  ways  and  spe- 
cial grace  are  injustice,  first,  because  God  has  his  '■^elect 
angels." — 1  Tim.  5:  21.  Second,  that  in  providing 
salvation  for  man  and  not  for  devils  that  he  is  partial 
and  unjust.  Third,  that  in  saving  the  Israelites  and 
not  the  other  naticms  that  He  is  partial  and  unjust. 
Fourth,  that  in  not  giving  the  gos[)el  to  all  men,  in 
the  first  century,  He  is  partial  and  unjust.  Fifth,  that 
in  not  giving  all  men  the  snme  climate.  He  is  partial 
and  unjust.  Sixth,  that  in  not  ordaining  that  all  chil- 
dren l)eborn  of  good  parents,  in  a  Christian  country' 
and  under  comfortable  and  good  care.  He  is  partial  and 
unjust.  Seventh,  that  in  not  making  all  men  the  spe- 
cial subjects  of  His  grace  He  is  partial  and  unjust. 
Finally,  to  find  as  much  fault  as  possible  that,  in  mak- 
ing some  animals  to  })rey  on  others  and  not  making 
animals  candidates  for  immortal  glory,  He  has  partially 
and  unjustly  treated  them. 

5.  The  ^^whi/"  of  special  grace  is  not  revealed.  Mys- 
tery envelops  us.  Seeminghj — no  doubt  not  really 
so — contradictory  are  innumerable  things  in  the  natu- 
ral world,  and  some  in  the  spiritual.  Why  God  made 
pests  and  then  made  means  for  their  destruction,  is  no 
more  of  a  seeming  contradiction  to  wisdom, than  is  the 
greatest  seeming  contradiction  in  the  spiritual  world  to 
justice.  The  boy  who,  when  his  father  pointed  to  the 
long  legs  of  the  crane  as  made  to  hunt  the  fish,  wick- 


ON  SALVATION  BY  GRACE. 


523 


edly  replied :  "But  father,  what  of  the  fish?"  is  but 
poor  feeble  man  objecting  to  special  grace.  Just  "out 
of  College"  two  "smart  young  men"  boasted  they 
would  believe  only  what  they  could  ^'■reason  out." 
When  the  old  Quaker  replied  :  "Tell  me  how,  eating 
the  same  grass,  drinking  the  same  water,  breathing 
the  same  air,  under  the  same  sunlight,  hair  grows  on 
the  hog's  back  and  icool  on  the  sheep's,"  they  stood, 
only  less  fools  than  will  poor,  feeble,  ignorant,  fault- 
finding man  before  the  great  Judge.  Paul  says:  "O 
man,  who  art  thou  that  repliest  against  God?" — Rom. 
9  :20.  And  oven  Jesus  said  :  "Yea,  Father,  for  so  it 
was  well  pleasing  in  thy  sight." — Matt.  11  :  2^^.  Too 
weak  are  we  for  God's  greatest  thoughts  to  be  reveal- 
ed to  us.  As  Muller  remarks:  "Ai)art  from  us,  as 
the  Apostle  warns  us  (Kom.  11:24)  God  may  have 
His  secret  thoughts  over  and  above  those  He  makes 
known  to  us  ;  thoughts  which  shall  not,  peradventure, 
be  fully  revealed  until  Plis  kingdom  is  far  more  widely 
developed,  and  perhaps  not  in  their  fullness  even  then. 
Thus  for  examjile  before  Christianity  ap})eared,  the 
purpose  of  the  law  must  have  ajjpear*  d  to  human  con- 
sciousness as  having  in  i;self  a  determinate  end  or 
purpose;  but  when  faith  came,  it  was  manifest  that  in 
the  circumstances  of  the  human  race  at  that  time  its 
true  object  was  to  l)e  a  pedagogue  to  teach  Christ.  .  . 
In  our  present  state,  however,  and  before  the  close  of 
the  development  of  the  human  race  there  must  ever 
be  more  or  less  uncertainty  in  our  perception  of  the 
purposes  of  God,  in  particulars,  at  least,  and  so  far  as 
they  have  not  been  declared  to  us  l)y  God's  revelation 
of  Himself  in  Chri.st." — Christian  Doctrine  of  iSin, 
Vol.  2,  pp.  199,  200.    God  saves  the  best  wine  to 


5U 


CAMPBELLISM  IS  INFIDELITY. 


the  last.  Christianity  follows  Judaism  ;  heaven  fol- 
lows earth;  the  light  of  eternity  will  follow  the  dark- 
ness of  time.t    Ilere  we  sing: 

"Why  was  I  made  to  hear  thy  voice 

And  enter  while  there's  room, 

When  thousands  malie  a  wretched  choice, 

And  rather  starve  than  come? 

'Twas  the  same  love  that  spread  the  feast, 

That  sweetly  forced  us  in; 

Else  we  had  still  refused  to  taste. 

And  perished  in  oar  sins." 

The  victory  won  heaven  will  sing : 

"They  tru  ted  God  was  love  indeed, 
And  liive  creation's ^'Ha^  law, — 
Though  nature,  red  in  tooth  and  claw 
With  raven,  shrieked  against  the  creed." 

Campbellism  is  but  an  attempt  to  rationalize  grace 
— to  run  with  infidelity  and  hold  with  faith  : — to,  at 
the  same  time,  wade  the  unfathomable  ocean  of  rea- 
son, and  be  carried  in  the  ship  of  faith.    Like  a  wick- 
ed child,  it  spends  its  time  finding  fault  with  grace,  in- 
stead of,  with  praising  and  singing,  of  special  grace. 
"O  for  this  love  let  rocks  and  hills 
Their  lasting  silence  break, 
And  all  harmonious  human  tongues 
Their  Savior's  praises  speak." 

Instead  of  humbling  the  soul  at  the  feet  of  its  Mak- 
er, Campbellism  seats  it  upon  His  judgment  throne,  to 
try  Him. 

t As  Whittier  writes : 

"Who  fathoms  the  eternal  thought? 
Who  talks  of  schema  and  plan? 
The  Lord  is  God !    He  needeth  not 
The  poor  device  of  man. 

"I  dimly  guess  from  blessings  known 
Of  greater  out  of  sight. 
And  with  the  chastened  I'salmist  own 
His  judgments  too  are  right."' 


CAMPBELLISM  OPPOSED  TO  SORROW  FOR  SIN. 


525 


CHAPTER  XXII. 

CAMPBELLISM   OPPOSED    TO    SORROW    FOR    SIN  AND  TO 
THE  SINNER  PRAYING. 

That  Methodists  abuse  the  doctrine  of  sorrow  for  sin, 
— and  Baptists,  too,  in  some  cases,  into  almost  penance 
is  too  true.  Screaming,  "pounding  the  sinner  on  the 
back,"  making  him  believe  he  has  so  much  mourning  to 
do  is  as  far  from  being  Scriptural  as  is  Camphellism. 
All  the  sorrow,  necessary,  is  such  as  leads  to  repent- 
ance. But  Campbellites  ridicule  a  "feeling  religion," 
and,  hence,  ridicule  sorrow  for  sin.  Says  Alexander 
Campbell;  "Speak  we  of  a  godly  sorrow?  Xo;  this 
is  not  to  be  expected  from  unconverted  and  ungodly 
persons." — Christian  System,  p.  255.  No  ;  of  course 
not,  if  regeneration  does  not  precede  repentance.  See 
chapter  XVII,  Sees.  1  and  2.  But,  as  "Godly  sor- 
row worketh  repentance  unto  salvation,"  pray,  how 
can  the  sinner  repent  without  it?  2  Cor.  7:10.  "It 
is  worthy  of  notice  that  the  apostles  in  all  their 
speeches  and  replies  never  commanded  an  inquirer  to 
pray,  read  or  sing  as  a  preliminary  to  coming  ;  but  al- 
ways commanded  or  proclaimed  immersion  as  the  first 
duty  to  be  done  after  belief  of  the  testimony." — Mill. 
Harh.  Extra  No.  1,  p.  35,  quoted  in  Text  Book  on 
Campbellism,  p.  145.  Mr.  Lard  :  "We  assert  now, 
as  we  have  ever  done,  that  there  is  not  one  passage  in 
the  Bible,  which,  during  the  reign  of  Christ,  makes  it 
the  duty  of  an  unbaptized  person  to  pray.  Mr.  Jeter 
is  greatly  mistaken  if  he  supposes  we  cherish  not  this 


526      CAMPBELLIS3I  OPPOSED  TO  SORROW  FOR  SIN 


as  a  capital  item.  .  .  .  Wc  do  say,  with  singular  em- 
phasis, that  it  is  not  the  duty  of  the  sinner,  the  un- 
baptized,  to  pray  for  remission  of  his  sins  ;  that  it  is 
not  made  his  duty  to  do  so  by  the  Bible,  not  even  by 
implication."  "Of  all  the  gross  and  fatal  delusions  of 
Protestants,  there  are  few  we  can  deem  worse  than 
this." — Lard's  Ilevieui,  pp.  173,  174 — quoted  from 
Text  Book  on  Camp.  p.  148. 

The  American  Christian  Review,  as  quoted  in  the 
Am.  Baptist  Flag : — "Peter,  in  his  discourse,  said 
nothing  about  a  mourning  bench,  nothing  about  faith 
as  a  direct  gift  of  God  ...  .  nothing  about  sensa- 
tional feelings  as  the  evidence  of  pardon."  Mr, 
Campbell  scoffs:  "Is  there  knowledge,  faith,  or  re- 
|)cntance  in  a  mourning-bench,  or  anxious  board,  a 
sheaf  of  straw  or  an  altar  of  wood?" — Mill  Harh.., 
N'eiv  Series,  Vol.  5.  p.  246 — quoted  from  Text  Book 
on  Campbellism  p).  149.  No,  Mr.  Campbell,  there  is 
not.  Why  not  sneeringl}'  ask  the  same  of  hymn 
books,  meeting  houses,  organs,  conveyances  to  meet- 
ing, religious  ne\vs[)apers,  etc.,  etc.  "AVhat  passiige 
in  the  Bible  mentions"  all  these?  You,  yourself ,  say : 
"Many  things,  indeed,  that  are  of  vital  importance  to 
the  well-being  and  prosperity  of  the  kingdom  of 
Christ,  are  left  to  the  hiwof  expediency." — Christian 
System, pp.  91 ,  92,  86.  "Anxious  seats,"  "arising 
for  prayer,"  "inquiry  rooms,"  "inquiry  meetings," 
etc.,  etc.,  are  only  conveniences  for  getting  the  sinner 
where  we  may  have  better  opportunity  to  teach  him  and 
lead  him  in  praying  and  to  Christ.  The  real  objection 
is  not  to  the  ways  or  expediences,  but  to  the  mourning 
itself.  But  you  say  for  the  sinner  to  pray  is  unscrip- 
tural.  In  reply,  1,  if  the  Campbellite  theory  of  the 
"word  only"  is  true,  it  is  not  only  unscriptural,  but 


AND  TO  THE  SINNER  PRAYING. 


527 


nonsensical.  2.  If  more  than  the  "word  only" — if 
the  Holy  Spirit,  through  the  word,  converts,  it  is  both 
Scriptural  and  reasonable.  3.  See  the  following  Scrip- 
tures on  mourning  : — Job.  5  :11 ;  Ezra  10  ;Isa.  61  : 
1-3;  57:18;  22:12;  Psa.  69:10;  Psa.  51  ;  Jer  31:18, 
19;  Ezek.  7:16;  Zech.  7  :5  ;  Jonah  3  :5-10 ;  Joel  2:12, 
13;  Matt.  5:4;  Luke  10:13:  18:  13;  7:37,  38; 
Matt.  26:75;  James  5:1.  (a)  But  it  is  said  some 
of  these  passages  are  "under  the  Old  Testament." 
True  ;  for  as  I  have  proved,  men  were  saved  then  as 
now.  (b)  But  it  is  said,  some  of  those  passages  are 
concerning  professors.  True  :  and  so  much  the  more 
forcible;  for  if  they  ought  to  mourn,  surely  the  sinner 
ought  to  mourn.  1  Cor.  14  :25,  presents  just  the  case 
at  which  Campbellites  scoff  most — viz.,  falling  on 
the  floor: — "Put  if  all  prophesy,  and  there  come  one 
unbelieving  or  un'.earned,  he  is  reproved  of  all,  he  is 
judged  by  all ;  the  secrets  of  his  heai  t  are  made  man- 
ifest; and  so  he  will  fall  clown  on  />is  face  and  wor- 
ship God,  declaring  that  God  is  among  you  indeed" — 
i.  e.,  by  the  mighty  outpouring  of  the  Spirit.  Peter 
told  Simon  to  pray  for  himself. — Acts  8  :24.  See 
Chapter  XIV,  "10."  The  publican  prayed  for  him- 
self. Luke  10:13.  The  thief ,  on  the  cross,  prayed 
for  himself.  Luke  23  :42.  Jonah  prayed  for  himself. 
Jonah  2 :6,  7. 

Prayer  is  not,  necessarily,  words.  As  the  poet  has 
said : 

"Prayer  is  the  sours  sincere  desire, 

Unuttered  or  expressed. 
The  motiou  of  a  hidden  fire. 

That  trembles  iii  the  breast. 
Praj-er  is  the  burden  of  a  sigh, 

The  lalliiio-  of  a  tear. 
The  ui)\\  ard  gh^neiiig  of  an  eye, 

When  none  but  God  is  near." 


528     CAMPBELLISM  OPPOSED  TO  SORROW  FOR  SIN. 

On  the  day  of  Pentecost  were  hundreds  of  mourn- 
ers, for  we  read,  "they  were  pricked  in  their  heart;'' 
and  that  they  could  not  be  still,  but  cried  out,  "what 
shall  we  do."  Seeing,  from  their  actions,  that  their 
hearts  were  too  full — as  we  sometimes  now  see  in 
nieetingsf — to  need  to  be  told  to  pray, — as  Simon 
needed — and  that  they  had  given  up  all  and  were, 
therefore,  saved,  Peter  commanded  their  baptism. 
They  were  not  dry-eyed,  unfeeling  Campbellite  "seek- 
ers." So  of  the  earnest  Eunuch ;  of  the  jailer.  In 
fact,  where  one  is  sufficiently  in  earnest  he  does  not 
need  to  be  ^o?cZ  to  pray.  The  "hidden  fire"  irresisti- 
bly bursts  out.  Every  true  Christian  looks  back  to 
the  time  when  : 

"Awakened  by  Sinai's  awful  sound 
My  soul  in  guilt  and  thrall  I  found. 

And  knew  not  where  to  go : 
Overwhelmed  in  sin,  with  anguish  slain. 
The  sinner  must  be  born  agam, 

Or  sink  in  endless  woe. 
To  the  law  I  trembling  lied, 
It  poured  its  curses  oa  my  head, 

I  no  relief  could  find: 
This  fearful  truth  increased  my  pain, 
The  sinner  must  be  born  again, 

Overwhelmed  my  troubled  mind." 

All  others  will  weep  where  their  tears  will  mock 
them.  See  Luke  13  :27-28  ;  Matt.  22  :12-13 ;  24  :51. 
See  the  Chapter  in  this  book  on  the  fruits  of  Camp- 
bellism. 


t  Not  in  Campbellite  meetings. 


CAMPBELLITES  SCOFF  AT  PRAYIXG  FOR  SINNERS.  529 


CHAPTER  XXIII. 

CAMPBELLITES  SCOFF  AT  PRAYING  FOR  SINNERS. 

1.  This  is  the  logical  sequence  of  the"word  alone" 
theory.  If  only  the  word  intluences  the  sinner,  prayer 
for  him  is  Loth  un-scriptural  and  nonsensical. 

2.  This  position  grows  out  of  the  Campbellite 
position  on  there  being  no  mourning  for  the  sinner 
etc.,  and  no  necessity  of  the  sinner  praying  for  himself. 

3.  This  position,  every  one  who  ever  lived  among 
Campbellites  and  attended  their  meetings,  well  knows 
is  a  Campbellite  position.  In  my  own  meeting  I  have 
had  Campbellites  secretly  tell  the  sinner  that  prayers 
for  him  are  "nonse/i-s'  ,"'  that  he  needed  to  be  baptized 
the  first  thing.  In  Baptist,  Methodist,  or  any  Chris- 
tian meeting,  it  is,  and  has  long  been  a  practice  by 
Campbellites  to  watch  opportunities  to  persuade  any 
anxious  one,  whom  they  could  or  can  influence,  into 
the  water.  Every  true  Christian  can  but  thank  God 
that  the  water  delusion  did  not,  when  he  was  convicted, 
lead  him  from  Christ  into  the  water. 

(«)  Abraham  i)raved  for  Sodom. — Gen.  19.  (6) 
"Abraham  prayed  unto  God  :  and  God  healed  Abimi- 
Icch  ;"etc..  Gen.  20: 17.  (c)  The  case  of  the  bitten  Isra- 
elites illustrates  the  smuer.  Moses  prayed  for  the  bitten 
Israelites.  Num.  21  :7-9.  {d)  Samuel  prayed  for  the 
wicked  Jews. — 1  Sam.  7  :8,  9.  (t)  Job  prayed  for  his 
miserable  comforters. — Job  42  :8.  (f)  Prayer  for  the 
wicked  was  universally  recognized  among  the  prophets 
as  a  part  of  the  pro[)het's  duty. — Jer,   7:16.  (Zt) 


530 


CAMPBELLITES  SCOFF  AT 


It  was  as  universally  recognized  in  the  Apostolic 
churches.  "If  any  man  see  his  brother  sinning  a  sin  not 
unto  death,  he  shall  ask  and  God  will  give  him  life  for 
them  that  sin  not  unto  death." — 1  John  5:16.  This 
man — see  Scott  in  loco — was  not  a  true  Christian,  but 
a  deceived  soul,  f  But  if  he  were  a  true  Christian, 
that  he  should  have  some  one  pray  for  him,  only  im- 
presses deeper  the  need  of  prayer  for  one  who  is  not 
a  Chi'istian.  If  any  Campbellite,  yet,  objects  to  Old 
Testament  proof,  Paul  says:  "Every  Scripture  in- 
spired of  God  is  profitable  for  teaching,"  etc. — 2  Tim. 
3:15,  1(3. 

t  A  sinner  or  deceived  soul  may,  and  often  does,  fall  from 
grace— i.  e.  beyond  its  reach.— Gal.  5:4.  But,  for  the  following 
reasons,  a  true  Christian  does  not.  I.  1  If  one  may  fall,  so  may 
all.  Hence,  Christ  might  have  died  in  vain.  2.  Election  makes 
our  salvation  absolutely  certain.  3.  Paul  argues  that  if  we  were 
saved  from  a  sinful  state, "much  more  then  being  justified"  "shall 
we  be  saved." — Rom.  5 :9.  Nothing  "shall  be  able  to  separate-us 
from  the  love  of  God  which  is  in  Christ  Jesus.  "—Rom.  8:38,  39; 
Songs  of  Solomon  8:6,7.  4.  We  are  sealed — m:ide  secure — by 
the  Holy  Spirit.— 2  Cor.  1 :22;  Eph  1  13;  4:30.  5.  God  knew  all 
our  future  before  conversion;  so  that  He  would  not  have  con- 
verted us  had  He  designed  to  let  us  be  lost.  6.  God  does  not 
give  up  the  work  of  saving  us.— John  13 :1 ;  Philip  1 :6.  7,  Once 
in  Christ,  we  can  never  sin  as  docs  the  world.  1  John  3:G,  9, 10; 
5:18  8.  Every  true  Christian  has  everlasting  life — not  the 
Universalist  everlasting.— John  5  :24  9.  Every  true  Christian 
shall  "wever  perish.  '  John  10:28.  10.  The  true  Christian,  by 
sin  and  Satan  shall  never  be  taken  from  Chrisfs  hand.  -  John  10 : 
28,  29  11.  Instead  of  leaving  Christ,  "every  one  that  hath  this 
hope  set  on  him  purifielh  himself,  even  as  he  is  pure."  l.lohn 
3;3.  12.  An  essential  part  of  the  new  coveuatit  is  "that  they  shall 
not  depart  from  me  " — Jer  32:39-40.  13.  Trials  of  Christians  are 
like  fire  with  gold — it  never  destroj'S  the  gold,  but  only  the 
dross  — 1  Pet.  1:7.  14.  All  things  work  together  for  the  good 
of  the  true  Christian.  -Eom  8  :28.  15.  Everything  against  the 
true  Christian  is  against  Jesus. — Acts  9  :5  16.  Jesus  prays  for 
all  true  Christians,  and  His  pravcr  is  always  heard  —Compare 
Euke  22:32;  Heb.  7:25;  John  11:42.  17.  The  lost  had  never 
been  known  by  Jesus  as  His. — Matt.  7 :23.  18.  The  true  <Jhristian, 
instead  of  being  lost,  will  be  more  than  a  conquei'or.— Rom.  8:37. 


PRAYING  FOR  SIXXERS. 


531 


Every  prayer  for  the  succcs^rf  of  the  word,  for  a 
revival,  for  the  conversion  of  tlie  world,  is  a  prayer  for 
sinners.  "Whoever  attends  church  without  praying  the 
following  prayer,  in  sjyirit,  should  not  profess  to  be  a 
Christian  : — 

"Saviour,  bless  thy  word  to  all ; 
Quick  and  powerful  let  it  prove; 
Oh,  may  sinners  hear  thy  call; 

19.  God  suffers  no  one  to  be  so  strongly  tempted  as  to  be  lost. — 
2  Pet.  2:9;  1  Cor.  10:  13;  Job  1:13;  2  :(J,"7.  11  Nearly  all  the  so- 
called  proofs  for  falling  away,  compared  with  other  Scriptures, 
prove  the  contrary-  1  'J  he  unclean  spi>it  of  his  own  accord 
went  out,  and  as  the  Holy  Spirit  never  dwelt  there,  he  found  the 
soul  ready  to  welcome  him  back,  and  rightly  culled  it  "my 
house.'"  I. never  was  God's  hoii^e  3Iatr  12:4;i,  44  2,  The 
branch  taken  away,  as  horticulturists  kiidw.  was  only  the  sucker. 
— John  15:2.  So  those  who  fall  awa\-  arf  diily  suckois  or  Mater 
branches  3  I  he  Hible  likens  all  w  ho  fall  aw  ay  to  a  sow  and 
a  dog,  which  sow-like  and  dog-like — novi  r  did  a  sheep  so - 
returned  to  their  c  allow  and  vomit — li  l\'t  2  -J-i :  Prov  26:11. 
4.  Judas,  Hynienaeii>.  Alexander.  Simon  -  were  declared  to  be 
believers  on  thi-ir  pi-<'f<  ssion.  l  he  Xew  l  estauu'nt  never  intended 
us  to  uudi'rstand  that  all  it  records  as  Christians  were  genuine, 
any  more  than  does  any  modern  writer  or  cliureh  ])ook  so  intend. 
On  the  contrary,  it  warns  us  that  many  of  them  are  false  —Matt 
7:21-23;! John  2:4,  5  The  Bible  "declares  all  such,  "liars  " 
Judas  is  called  '-a  devil"  about  one  year  before  the  betrayal  A 
"thief  before  his  betrayal;  and  perdition  ''his  men  place  — 
John  6:70;  12.6,  And  John  declares  every  professor  who  lives 
like  Satan,  not  one  who  has  fallen,  bnt  a  "liar."  1  Johh  2  3,  4 
lie  also  diM^lares  that  the  life,  instead  of  proving  that  some  have 
fallen  aw  ay,  proves  who  are  genuine.  1  John  3:10  Jesus  declares 
the  fallers  aw  ay  the  rocky,  thorny  ground  he.arers —Luke  8:13, 
14,  15  These,  then,  instead  of  proving  that  true  Christians  are 
lost,  in  proving  that  only  the  false  professor  is  lost,  proves 
that  no  genuine  Christian  ever  was,  is,  or  ever  will  be  lost. 
Paul's  being  a  "cast  away,"  alluded  only  to  his  not  receiving  the 
prize  for  highest  excellence —Compare  Dan.  12:4;  1  Cor.  3:12- 
15;  15:41;  Matt.  20:16  As  to  Ezek.  18:24,  25;  33:12-16,  a 
comparison  of  Ex  23:8;  Deut.  25:1;  1  Kings  8  3],;!2;  Dcut  16: 
20;  21 :21;  2  Kings  14:6,  will  clearly  show  this  ri^ht.  i immi> -;s  and 
life  and  "death,"  not  spiritual  but  civil.  A  reli-ui:.,  which  we 
have  to  save,  instead  of  one  to  save  ?(s,  is  but  an  additional 
burden  to  poor  humanity. 


532 


ARE  CAMPBELLITES  SOUND 


Let  thy  people  grow  in  love. 
Thine  own  gracious  message  hless; 
Follow  it  with  power  divine ; 
Give  the  gospel  great  success ; 
Thine  own  work,  the  glory  thine." 


CHAPTER  XXIV. 

DO  MOST  CAMPBELLITES  BELIEVE   THAT  JESUS  CHRIST  IS 
THE  ETERNAL,  INFINITE  GOD  AND  THAT  THE 
ATONEMENT  IS  VICARIOUS  ? 

That  some  Canipbellites  are  on  the  affirmative  of 
the  heading  of  this  Chapter,  I  am  glad  to  be  able  to 
say.    But : — 

1.  The  Gampbellite  denial  of  Total  Depravity ,  of 
the  necessity  of  the  supernatural  poiver  of  the  /Spirit, 
to  convert  and  save,  logically  demands  that,  to  a  large 
extent,  Campbellites  negative  the  question,  at  the  head 
of  this  Chapter. 

For  if  man  can  repent  and  believe  by  the  word 
alone,  at  most,  he  needs  only  that  the  penalty  of  the 
law,  be  satisfied.  And  if  Canipbellites  can  eliminate 
from  the  Bible  the  doctrines  of  depravity  and  the  su- 
pernatural work  of  the  Spirit,  etc.,  in  salvation  like 
the  Unitarians,  they  can  eliminate  the  Deity  and  the 
Atonement  of  Christ. 

2.  T7iat  B.  W.  Stone,  the  originator  of  Camp- 
hellism,  negatived  the  heading  of  this  Chapter,  is  plain 
from  his  2vri tings. 

Mr.  Stone  acknowledged:  "We  have  also  been 
charged  with  denying  the  Son  of  God;  or  in  other 


ON  THE  DIVINITY  CHKIST. 


533 


words,  his  divinity." — Works  of  B.  W.  Stone,  hy  J. 
M.  Mathes,  p.  58.  After  in  the  Campbellite  miumer — 
trying  to  deny  the  truth  of  this  (-harge,  he  says  :  "All 
must  acknowledge  that  the  only  ti'ue  God  can  not  suf- 
fer."— idem,  p.  62.  "Is  it  possible  that  our  breth- 
ren believe  that  the  very  and  only  true  God  was  born 
of  Mary?" — Idem,  p.  62.  To  the  Presbyterian  Ar- 
ticle of  Faith  :  "The  Son  of  God,  who  is  the  Woi'd  of 
the  Father,  the  very  nature  and  eternal  God,  of  one 
substance  with  the  Father,  took  man's  nature  in  the 
womb  of  the  blessed  Virgin ;  so  that  two  whole  and 
perfect  natures,  that  is  to  say,  the  Godhead  and  the 
manhood,  were  joined  together  in  one  person,  never  to 
be  divided,  whereof  is  one  Christ,  very  Gi>d  and  very 
man,  who  truly  suffered,  was  crucitied,  dead,  buried, 
to  reconcile  His  Father  to  us'" — to  this,  Mr.  Stone 
says,  "I  object." — idem,  y.  60.  On  the  Atonement 
he  says  :  "The  views  of  many  of  us  have  on  this  doc- 
trine subjected  us  to  more  reproach  than  anything  else 
.  .  .  We  explain  the  word  atonement  as  signifying 
reconciliation." — idem,  p.  85.  After  twisting  Scrip- 
tures he  sa^-s:  "Surely  from  none  of  th<'se  cases  can 
the  doctrines  of  imputation  of  sin  and  vicarious  i^un- 
ishment  be  deducetl." — idem,  p.  JO,?.  Thus  he  re- 
pudiates the  Atonement  and  makes  it  only  "at-one- 
nient"  or  reconciliation — which  is  only  its  ej^'ect  or 
result. 

3.  Alexander  Campbell,  who  tooTc  Stone's  place, 
and  continued  Camphellism,  was  eitJter  not  settled  upon 
the  Deity  of  CItrist  and  the  Atonement  or  he  disbe- 
lieved them. 

The  proof  of  this  is,  (1)  without  one  word  of  dis- 
sent, in  1828,  Mr.  Campbell  published  one  of  Mr. 
Stone's  infidel  articles  on  the  Deity  of  Christ.  See 


534 


ARE  campbp:lliter  sound 


Christian  Baptist,  p.  378.  (2)  Four  years  after  this, 
and  without  any  change  of  doctrine  on  the  part  of 
Stone  and  the  Stoneites,  Mr.  Ciimpbell  and  his  sect 
united  with  thera.    This  was  in  Works  B.  W. 

Stone,  p.  30.  (3)  William  R.  Williams,  D.  D.,  of 
N.  Y.,  who  did  not  often  nod,  says:  "In  an  article 
written  by  the  Rev.  James  Shannon,  of  their" — the 
Canipbellite's — "body,  the  President  of  their  institu- 
tion. Bacon  College,  at  Harrodsburg,  Ky.,  and  con- 
tributed by  him  for  the  'Historical  Sketches  of  Ken- 
tucky,' "  "it  is  stated  that  in  that  State"  the  Camp- 
bellites  united  "with  the  Christian  Connexion,"  so- 
called,  the  followers  of  B.  W.  Stone,  as  being  on  the 
SAME  FOUNDATION,  and  as  preaching  "the  same  gos- 
pel," and  that  Stone  "repudiated  the  orthodox  views 
of  the  Trinity,  SoNSHip  and  Atonement,"  but  dis- 
claimed Unitarianisin.  In  that  union,  the  biogra- 
pher of  B.  W.  Stone,  as  quoted  by  Shannon,  says  :  "We 
solemnly  pledged  ourselves  to  one  another  hefore  God, 
to  abandon  all  speculations  on  the  Trinity  and  kindred 
subjects,'''  contenting  themselves  with  Scriptural  sub- 
jects. By  reference  to  page  378  it  w^ill  be  seen  that 
Stone  regarded  the  Deity  and  the  Atonement  as  "spec- 
ulating on  religion."  Hence,  together,  the  Stoneites 
and  the  Campbellites  agreed  to  call  these  doctrines 
speculations,  and  in  effect,  as  Unitarians  and  other  in- 
fidel sects  do,  to  quote  the  Bible  and  understand  what- 
ever they  should  please  as  to  its  meaning  on  these  vital 
subjects.  Dr.  Williams  well  says  :  "This  exclusive 
use  of  the  terms  of  Scripture  seems  plausible.  But  it 
was  by  some  similar  rule  intended  to  exclude  all  dis- 
cussions, and  by  the  abolition  of  creeds  that  Socinian- 


ON  THE  DIVINITY  OF  CHRIST. 


535 


ism  inaugurated  its  triumphs  in  the  pulpits  of  Geneva. t 
.  .  .  The  article  of  President  Shannon  was  prepared 
for  a  volume  appearing  in  1848.  .  .  .  Then  the 
union  in  Kentucky  was  so  entire  between  the  disciples 
of  Campbell  and  Stone  that  Mr.  Shannon  groups  and 
describes  them  under  one  heading.  ...  In  Rupp's 
works,  published  four  years  earlier,  (1844  )  it  is  claimed 
for  the  Carapbellites  .  ,  .  that  with  regard  to  the  Di- 
vine Being,  and  the  manifestations  of  the  Holy  Spirit, 
by  which  he  is  revealed,  the  Disciples  had  no  senti- 
ments incongruous  with  those  of  the  parties  who  call 
themselves  evangelical."  Thus,  in  one  breath,  Camp- 
bell and  his  party  endorsed  Stoneism ;  in  the  next, 
united  with  them  on  "the  sa:me  foundation"  as 
"PREACHING THE  sa:me  GOSPEL;"  and  in  the  next  to  save 
themselves  from  Scriptural  odium — presto — change — 
claimed  to  be  evangelical !  !  Well  does  Dr.  Williams 
remark:  "But  there  certainly  seems  some  incongru- 
ity, if  in  a  volume  appearing  only  some  few  years  la- 
ter, they  are  described  as  preaching  the  same  gos- 
pel" with  B.  W.  Stone,  who  repudiated  (he  orthodox 
views  of  the  Trinity,  Sonship  and  Atonement.'''  Of 
course,  as  Campbellites  can  blow  hot  and  cold,  and  are 
like  "Paddy's  spilled  milk" — everywhere — they  re- 
plied to  Dr.  Williams  with  great  indignation,  profess- 
ing, again,  to  be  evangelical,  etc.  But  with  Stone's 
intidel  writings  before  us,  their  reply  convicts  them  ; 
for  in  it,  they  say  :  "It  is  a  well  established  fact  that 
Barton  W.  Stone,  even  on  his  death-bed,  solemnly  de- 
clared, in  full  view  of  the  judgment,  that  he  had  never 
been  a  Unitarian,  and  had  never  regarded  Christ  a  cre- 
ated being."    What  evasion  !    No  one  claims,  that  in 


t  As  confirming  Dr.  Williams'  statement,  see  Mosheim's  Ecel. 
Hist,,  Cent,  IG,  Sec.  3,  chap.  4  and  div.  9. 


IS  CAMPBELLISM  SOUND 


every  respect,  he  was  a  Unitarian.  But  that,  on  Christ 
and  the  Atonement  he  was,  in  substance  and  effect,  an 
out  and  out  Unitarian,  no  honest  man,  with  his  writ- 
ings before  him,  who  understands  hmguage,  can  deny. 
Their  apology  for  Stone  only  shows  their  sympathy 
with  his  views. — See  Documentary/  Hist.  Am.  Bible 
Union,  Vol.  l,pp.  362,  404. 

(4)  According  to  the  undeniable  saying  that  "Birds 
of  a  feather  will  flock  together,"  how  can  we  do  oth- 
erwise than,  at  least,  doubt  the  soundness  of  Mr. 
Campbell  and  his  party,  upon  the  Deity  of  Christ  and 
the  atonement,  when  they  could  unite  with  Stonism? 
(5)  And  when  we  read  that  they  united  upon  the 

"SAME  FOUNDATION,"  to  PRE\CH  "THE  SAME  GOSPEL" 

and  agreed  to  say  nothing  upon  these  subjects,  but  to 
regard  them  as  speculations,  we  would  be  the  veriest 
dupes  to  not  believe  them  all  infidel  upon  these  funda- 
mentals. As '■^actions  sjieak  louder  than  words,''  af- 
ter this  union,  no  amount  of  profession  to  the  contrary 
can  set  Campbellism  right. 

4.    Many  of  them  yet  profess  Stonism. 

(1)  J.  M.  Mathes,  a  leader  Of  thousands  of 
Campbellites,  a  preacher,  debater,  editor  and  publish- 
er, was  so  heartily  in  love  with  Mr.  Stotie  as  to  pub- 
lish his  Biography,  and  to  introduce  it  to  his  readers 
thus:  "The  author  became  acquainted  with  the  char- 
acter of  Elder  Stone  some  thirty-five  years  ago,  and 
at  a  later  period  he  became  personally  and  intimately 
acquainted  with  him,  and  always  loved  and  admired 
hiui  for  his  great  devotion  to  the  trutli,  his  child-like 
simplicity  and  godly  sincerity." — Biog.  of  B.  W. 
Stone,  p.  6.  (M.y  italics.^.  Mr.  Mathes'  statement, 
on  p.  7,  that  Stone  was  sound  on  these  subjects  only 
shows  his  own  sympathy  with  his  views.    Mr.  Mathes 


ON  THE  DIVINITY  OF  CHRIST. 


537 


has  a  large  foUowinir  in  Indiana  and  other  States.  In 
my  debate  with  Mr.  H.  D.  Bantau,  one  of  the  ablest 
of  Campbellite  leaders,  he  very  readily  took  to  himself 
my  reflection  on  Stonism.  When  I  asked  him  what 
he  believed,  he,  Socinian  like,  only  quoted  Scripture, 
and  I  utterly  failed  to  get  him  to  tell  whether  he  un- 
derstood his  quotation  to  teach  that  Christ  is  God. 

How  many  Campbellites  are  sound  on  the  Deity  and 
atonement  no  man  can  tell.  I  can  but  say,  with  Wil- 
liam R.  Williams,  D.  D.  :  "We  would  hope  that  there 
may  be  Trinitarians,  and  man}'  of  them,  in  the  Camp- 
bellite connection;  but  its  language  and  platforms  seem 
to  us,  to  repel  them  and  to  invite  the  adherents  of 
grave  and  fatal  error.  Many  of  its  ministiy  are  com- 
monly regarded  as  Arian,  not  holding  the  Savior's 
equality  of  God-head  with  the  Father,  nor  regarding 
the  Holy  Ghost  as  a  distinct  person." — Dociunenlary 
H>st.,Am.  Bib.  Union,  p.  362.-\ 

I  cannot  stop  to  quote  Scriptures  for  the  Deity  of 
Christ ;  but  I  refer  the  reader  to:  Isa.  8:13,  14;  1 
Pet.  2  :7,  8  ;— Isa.  6:5  ;  John  12:41;— Isa.  46:6;Rev. 
22:13;— Isa.  43:11;  2.  Pet.  3  :18  ;  Rev.  22:6,  16; 
—Luke  1  :76;  Matt.  11:10;— Luke  1:16,  17;  Matt. 
3  :11 ;— Mai.  3  :  1  ;— Psa.  78  :  56  ;  1  Cor.  10  :  9  ; 
—John  3  :  29 ;  Isa.  54  :  5  ;— Psa.  23  :  1  ;  John  10  :  16, 
2;  1  Pet.  5:4;  Psa.  100:3;  John  10:3;  21:16;  1 
Pet.  5:25;— ,Tohn  20:28;  Rom.9  :5  ;— 2  Pet.  1:1;  John 
14;  11  ;— 1  John  5:20;  Col.  2  :  8,  9  ;^olm  1:  1— Isa. 
y  :6  ;— Jer.  23  :6  ;— Isa.  2  :17,  18  ;— Rev.  1:8  ;— Matt. 
8:2;  23:9;  23:10; — John  1:18;  14  :8,  9  ;— Jude  4  ;  — 
Jude24,  25  ;  Eph.  5  :27  ;— 1  Kings  8  :39  ;Rev.  2  :23  :— 


t  Campbellism  is  so  fatally  wrong  on  nearl.v  every  other  essen- 
tial of  Christianity  that  it*  position  oii  the  poiuts  in  this  chapter 
are  of  but  little  practical  consequence. 


538 


CAMPBELLISM  TEACHES 


2  Pet.  1:4;  Hob.  3:14;— Zech.  12:4;  John  19:37;— 
Philip.  1:10;  2  Pet.  3:12;— Isa.  40:10;  Rev.  22:12. 


CHAPTER  XXV. 

CAMPBELLISM  TEACHES    A    STRONG  COMPOUND  OF  THE 
DOCTKIXE  OF  TRANSMIGRATION  OF  SOULS 
AND    OF  SPIRITISM. 

Says  A.  Campbell :  "Evident  it  is  that 

the  atmosphere  ....  is  the  proper  residence  of  the 
ghosts  of  wicked  men."  "These  spirits  shown  to  be 
the  demons,  ....  are  now  a  component  part  of  Sa- 
tan's empire." — HancVs  Ileply  to  Text  Book  on  Camp- 
beUism,  pj).  39,  40.  By  these  spirits  Mr.  Campbell 
claims  we  are  impressed. — Idem,  p.  40.  Mr.  Hand 
says:  "The  devils  were  demons,  understood  to  be 
spirits  of  dead  men,  such  as  knew  the  Savior  and  said  : 
'Thou  art  the  Christ.'  " — Idem,  p.  1 70.  Now,  there 
is  not  one  word  of  truth  in  this  statement.  According 
to  Campbellism,  instead  of  the  rich  man  dying  and 
going  to  torment,  instead  of  Judas  going  "to  his  own 
place"  they  remained  here!!  See  Luke  16:23-31; 
Acts  1  :25.  This  Campbellite  doctrine  is  an  attempt 
to  bolster  up  Spiritism  with  the  Bible.  See  my  note 
on  Satan  and  demons,  to  Chapter  16,  Section  "2,"  of 
this  book,  on  the  Operations  of  the  Spirit.  The 
Pythagorians  believed  that  the  souls  of  the  dead 
passed  into  other  bodies.  In  various  forms  the  Afri- 
cans, the  Druids,  the  Mexicans,  the  Egyptians,  the 
Hindus,  the  Grecians  and  some  heretics  among  the 


TRAXSMIGRATIOX  OF  SOULS. 


539 


early  "Christians"  believed  the  souls  of  the  departed 
entered  other  bodies.  Campbellism  is  nearer  the  view 
of  the  heathen  Africans  than  probably  any  others. 
They  believed  "the  soul  immediately  after  death  must 

look  for  a  new  owner  The  negro  widows  of 

Matamba  are  especially  afi'aid  of  the  souls  of  their 
husbands.  .  .  .  The  natives  of  Madagascar,"  when  a 
man  "is  about  to  die,"  "make  a  hole  in  the  roof,  in 
order  to  catch  the  outgoins^  soul,  and  to  breathe  it  into 
another  man  on  the  point  of  death  ....  It  will  be 
seen  that  the  nations  which  entertain  such  a  belief  in 
transmigration,  assume  that  the  souls  of  the  departed 
must  continue  to  dwell  upon  the  earth." — Universal 
Knoivledge,  Vol.  14,  pp.  390,  391.  Inasmuch  as 
the  Bible  teaches  that  demons  are  on  earth,  that  they 
dwell  in  men,  Campl)el]ism  makes  them  the  souls  of 
wicked  people.  Thus,  we  have  the  heathen  supersti- 
tion of  ghosts  dwelling  in  men!  Spiritism,  on  this 
point,  agrees  with  Campbellism,  save  that  it  does  not 
believe  in  transmigration.  But,  as  Campbellism  does 
not  fully  believe  that  the}'  dwell  in  the  bodies  of  men, 
but  only  come  and  go,  it  is  abt)ut  half  transmigraiion 
and  half  Spiritism.  And ! — All  this  called  reforming 
the  Church !  ! 


540 


CAMPBELLISM  lilDICULES 


CHAPTEE  XXVI. 

CAMPBELLISM  RIDICULES  A  DIVINE  CALL  TO  THE 
MINISTRY. 

By  a  "call  to  the  ministry"  Baptists  mean,  and 
have  ever  meant,  not  some  audible  vo'ce  or  great  sight, 
but  a  special  "i>ift"  or  qualification  for  the  ofiiee  "by 
the  Holy  Spirit."— Cliap.  2(5,  Sec.  9,  of  the  Philadel- 
phia Confession,  of  1()89.  Thus,  Rev.  Wm.  Staugh- 
ton,  in  a  Circular  Letter  before  the  Philadelpliia  As- 
sociation, in  1807  writes:  "There  must  be  a  divine 
call.  .  .  .  It  is  the  voice  of  God  in  the  soul.  'Occu- 
py till  I  come.'  The  subject  feels  a  necessity  laid 
upon  him;  a  dispensation  of  the  gospel  committed  to 
him.  The  souls  of  men  appear  of  greater  value  than 
he  had  before  conceived, — already  he  begins  to  travail 
in  birth.  He  thirsts  to  be  engaged  in  the  work  as  a 
hart  for  the  water  brook."  The  call  comes  in  a  two- 
fold manner  as  described  above,  and  as  the  writer  inti- 
mates, through  the  Church  recognizing  his  gifts  and 
setting  him  apart  for  the  work.  — Min.  Phila.  Asfi., 
pp.  444,  445.  I  am  careful  to  define  the  call,  and  to 
show  how  our  churches  always  stood  on  the  subject, 
because,  to  hide  their  nakedness  on  this  subject, Camp- 
lu'llites  are  fond  of  telling  the  people  that  when  they 
began  their  so-called  "reformation,"  Baptists  believed 
in  "audil)le  voices,"  "visions,"  etc.,  as  the  call  to  the 
ministry.  Thus  Hand  mockingly  and  sneeringly  ac- 
cuses us  of  "trying  to  abandon  the  old  absurd  doc- 
trine of  a  miraculous  call  to  the  ministry,  in  which 


THE  CALL  TO  THE  MINISTRY. 


541 


voices  calliiic^  them  to  preach  the  gospel,  were  sup- 
posed to  be  heard,  emanating  from  angels,  men  or 
monkejs,  mules  or  donkeys,  or  almost  any  other  sono- 
rous agent."  —  Text  Book  Exposed,  p.  221. 

Campbellites  mock  at  any  call.  Mr.  Hand  evasively 
replies  to  the  above  definition  of  a  call:  "Do  not  all 
Christians  have  a  divine  impression  moving  them  to 
good  works?" — idem,  p.  220.  I  reply,  of  course;  but 
not  to  the  ministry,  unless  they  are  greater  fools  than 
other  men  are ;  for  not  all  men  desire  office  in  civil 
affairs.  Mr.  Hand  mockingly  and  sneeriiigly  says  of 
calls  to  the  ministry  :  "Perhaps  they  are  hunger." — 
— idem,  p.  220.  .So  ]Mr.  Canipl)ell :  "A  Christian  is 
by  profession  a  preacher  .  .  .  He  may  of  right 
preach,  baptize  and  dispense  the  supper,  as  well  as 
pray  for  all  men." — Clwistian  System,  p.  82.  About 
as  wise  as  for  some  one  to  say  :  A  citizen  is  by  profes- 
sion an  officer!  True,  Mr.  Campbell  would  have  the 
Church  set  some  apart  for  the  office.  But  why,  if  all 
are  called?  Hence  Campbellites  agree  to  ridicule  the 
call  to  the  ministry. 

In  proof  of  a  divine  call  to  the  ministry: — 

1.  The  ministry  is  an  office.— 1  Tim.  3  :1. 

2.  In  no  society  have  all  the  right  to  office.  True, 
as  in  the  Church,  so  in  the  State,  all  in  whom 
proper  qualifications  are  discovered  and  who  are  duly 
set  apart  to  the  office  have  the  right. 

3.  The  Bible  declares  that  not  all  are  culled  to  the 
same  office. — Rom.  12  :  4-8. 

4.  In  no  society,  human  or  divine,  has  any  one  the 
right  to  office  or  to  perform  the  duties  of  office  with- 
out a  special  and  exclusive  call  to  the  office,  l)y  the  au- 
thority which  has  instituted  the  office. 

5.  Under  the  Old  Testament  all  ministers  had  a 


542 


CAMPBELLISM  RIDICULES 


special  and  exclusive  call  to  the  offico.  Noah,  Moses, 
Aaron,.  Gideon,  Elijah,  Elisha,  Samuel,  etc.,  were  all 
called  with  special,  exclusive  calls.  So  were  all  the 
prophets— Ex.  3:13;  Judg.  6:12-14;  1  Sam.  3:3,4: 
Judg.  6:11-14;  11:4,5-11;  1  Kings  17  :l-3 ;  19:16; 
17:19  ;  Jer.  1  :4,5,  etc. 

6.  So  necessary  was  the  call  to  the  ministry  that, 
for  entering  it  without  the  call,  death  was  the  penalty. 
—Num.  16:1-35. 

7.  False  teachers  entered  the  ministry  in  contempt 
of  any  call.— Jer.  14:14-16;  23:21;  27:14,15;  29: 
9,  31. 

8.  A  special  and  exclusive  call  was  necessary  for 
the  builders  of  the  tabernacle.— Ex.  31  :  3-6  ;  35  :30- 
35.  These  typified  ministers,  who  by  preaching  and 
teaching  build  the  Church. 

9.  There  can  be  no  reason  for  these  calls  that  does 
not,  with  as  much  greater  force  as  the  antitypical  dis- 
pensation is  greater  than  the  typical,  apply  to  our  dis- 
pensation. If  they  needed  a  special  and  exclusive 
call,  to  qualify  them  and  debar  false  teachers  from  de- 
stroying the  people,  we  need  it  more.  Only  false 
teachers  feel,  without  a  call,  sufficient  for  the.  work. — 
2  Cor.  2:16.  The  New  Testament  warns  us  against 
"false  teachers" — men  who  have  imposed  themselves 
into  the  ministry.— Acts  20 : 29  ;  2  Cor.  2:17;  2  Pet. 
2:1.  I  produce  the  Old  Testament  testimony  not  to 
prove  the  manner  of  the  call;  but  the  call.  With  the 
usual  Campbellite  candor  Campbellites  shift  the  sub- 
ject from  the  call  to  the  manner  in  which  the  call  is 
given,  and  then  try  to  mock  away  the  force  of  the 
Scriptures  which  are  produced,  not  to  prove  the  man- 
ner of  the  call,  but  the  call. — Han/Ts  Text  Book  Ex- 
posed, p.  220.    As  well  deny  that  United  States  Sen- 


THE  CALL  TO  THE  MINISTRY. 


543 


ators  are  called  hy  the  people  to  the  Senate,  because 
they  are  not  elected  in  the  same  manner  in  which 
the  President  is;  elected.  Or  as  well  deny  the  force 
of  any  Old  Testament  Scriptures,  in  favor  of  wor- 
ship, to-day,  because  we  do  not  worship  in  the  vianner 
in  which  they  worshipped,  as  to  deny  their  force  for 
a  call  to  the  ministry  to-day  because  ministers  are  not 
called  in  the  same  manner  in  which  they  were  then 
called.  In  contrast  with  this  mocking  spirit,  which 
would  mock  away  all  this  Old  Testament  proof,  Paul 
says:  "Now  these  things  were  our  examples  .  .  .  and 
the}^  were  written  for  our  admonition,  upon  whom  the 
ends  of  the  ages  are  come." — 1  Cor.  10  :!)-ll.  AsBengel 
comments  :  "The  use  of  the  Old  Testament  Scripture 
is  in  the  fullest  force  in  the  New  Testament.'" — in  J; 
so  Matt.  Henry,  Scott.  "Every  Scripture  inspired  of 
God  is  also  profitable  for  teaching,"  etc.  2  Tim.  3: 
15-16.  So  Christ  and  His  Apostles,  generally, 
preached  from  the  Old  Testament  ;  and  exhorted 
their  hearers  to  study  it  as  a  practical  guide.  To  a  very 
large  extent  the  Old  Testament  was  the  guide  of  the 
Church  in  the  first  century. — Compare  Luke  24  :27,32, 
45;  John  5:39:  Acts  17:2,11;  18:24,28;  2  Tim.  3: 
14-17  ;  2  Pet.  1 :  20  ;  1  Cor.  i»  ;  and  the  whole  of  He- 
brews. That  the  substance  of  the  Old  had  passed 
away  the  New  Testament  never  even  intimates,  but  ex- 
pressly denies.  It  clearly  teaches  that  only  the  typi- 
cal part,  i.  e.,  ceremonies,  etc.,  has  passed  away. 

11.  The  New  Testament  teaches  that  inste.id  of  the 
call  to  the  ministry  being  done  away,  it  continues.  The 
first  ministers  were  called  with  a  special  and  exclusive 
call.— Matt.  10  :  18-22  ;  Luke  10  ;  1 :  Acts  13:2; 
2:24;  9:15;    1  Cor.  4:9;  12:28;  Acts  20:28. 

12.  Many  of  these  calls   were  not  "miraculous 


544 


CAMPBELLISM  RIDICULES 


calls."  Only  Paul,  among  the  Apostles,  was  miracu- 
lously called. 

13.  In  that  Paul  was  miraculously  called  and  the 
other  apostles  Avere  not  so  called,  we  see  that  the  man- 
ner of  their  call  is  no  indication  that  preachers,  to- 
day, are  not  called  because  not  miraculously  called. 
It  proves  that  the  question  is  not  the  manner  but  the 
call. 

14.  Paul  implies  a  special  and  exclusive  call  to 
preach  when  he  asks  :  "How  shall  they  preach  except 
they  be  sent?" — Rom.  10:15.  This  beingan  allusionto 
Isa.  57:1,2;  Nahum  1  :15  ;  and  to  the  Old  Testament 
rule,  to  send  all  who  carried  tidings, — 1  Kings  14:6; 
2  Sam.  18:19 — teaches,  as  plain  as  two  and  two  are 
four,  that  ministers  have  the  same  call, under  the  New, 
which  they  had  under  the  Old.  The  allusien  to  the 
call,  under  the  Old  as  proving  the  call  under  the  New, 
taught  every  Jewish  convert  that  the  call  is  as  neces- 
sary under  the  New  as  under  the  Old. 

15.  Jesus  taught  the  same  call  when  He  command- 
ed His  disciples  to  pray  that  He  call  ministers. — Matt. 
9  :38.t  If  all  Christians  are  called  totheo^ce — to  the 
ministry, — if  God  does  not  send  special  ones  to  preach 
— this  prayer  is  as  uncalled  for  as  is  Campbellism. 

16.  The  Ephesian  elders  had  a  special  call  to  the 
ministry. — Acts  20  :28. 

17.  Jesus  Christ  Himself  was  not  so  daringly  pre- 
sumptuous as  Campbellite  ministers  ;  but  He  was  es- 
pecially sent  into  the  world. — John  3:17. 

18.  Jesus  says  of  His  ministers:  '^As  thou  didst 


tOur  churches  and  pastors  cannot,  especially  at  this  time,  too 
prayerfully  consider  this  exhortation  May  God  pity  our 
churches  and  a  lost  world,  when  the  ministry  must  beunfllled  or 
filled  by  self-sent  occupants ! 


THE  CALL  TO  THE  MIXISTRY. 


545 


send  me  into  the  woild" — /.  e.  to  save  men — "even  so 
have  I  sent  them  into  the  world." — John  17:17. 

19.  Not  only  Mere  men  called  into  the  ministry, 
but  an  especial  call  was  necessary  to  being  a  foreign 
missionary. — Acts  13:2. 

20.  Paul's  directions  to  Timothy  imply  that  not 
every  Christian  has  a  right  to  the  work  of  the  ministry, 
but  that  God  especially  calls  and  qualifies  His  minis- 
tei's,  1st,  directly ;  2nd,  through  the  church. — 1  Tim. 
2:3-7. 

(Paul's  directions  concerning  deacons,  in  connection 
with  Acts  6,  imply  that  not  everyone  has  a  right  to 
even  the  dcaconship.) 

The  Greek,  for  preach,  indicates  that  only  called 
preachers  are  to  preach.  In  the  Greek  are  dcayji/lw, 
oca/J-jrofxac,  vjayjtXir:cOy  xazaffikXco,  XaXiio  and  xr^nuaao, 
by  our  common  version  rendered  preach.  While  the 
others  rendered  "preach"  denote,  making  known 
the  gospel  by  all  Christians — ministers  and  lay- 
men— the  last  one  is  never  applied  to  any  but  ordained 
preachers'  work.  Liddell  and  Scott  di'fine  krerusso. 
"A  herald  or  marshal,  a  public  messenger,  partaking 
of  the  character  of  an  embassador,  an  honorable  otfice 
in  early  times  ;  they  summoned  the  assembly;  .  .they 
had  especial  charge  of  the  arrangements  at  sacrifices 
and  festivals  and  even  private  entertainments.  From 
the  heroic  times  their  office  was  sacred  and  their  per- 
sons inviolable,  as  being  under  the  immediate  protec- 
tion of  Jupiter." — Lex.  Substantially,  the  same  are 
the  definitions  of  Robinson's,  Bagster's  and  Greenfield's 
Lexicons.  Thus,  God  appropriates  a  Greek  word, 
well  known  to  apply  to  onI>/  public  officials  and  priests, 
regarded  especially  called  and  under  Jupiter's  protec- 
tion, to  denote»the  reality  in  His  ministers.    As  Jupi- 


546 


CAMPBELLISM  KIDICULES 


ter's  heralds  were  regarded  under  his  especial  protec- 
tion, God's  called  ones  are,  in  truth  and  reality,  under 
His  protection.    Compare  1  Chron.  16:22;  Rev.  1: 

16,  20.  Prof.  A.  C.  Kendrick,  D,  D.,  of  Rochester 
Theological  Seminary,  well  says  of  keerusso,  and 
of  keerux  (xrjp'jaao),  xr^pu^)  the  former  is  the  verb — to 
preach,  the  latter  the  noun — preacher:  "As  such  it 
means  primarily  to  publish  or  proclaim  by  public  aw- 
<7«oH<y,  as  a  herald,  a  crier  .  .  .  in  general,  simply  to 
proclaim,  publish,  as  one  acting  by  authority He 
adds:  "The  New  Testament  heralds  of  the  cross  do 
not  make  their  proclamation  except  they  are  sent  forth 
(Rom.  10  :15.)  The  Christian  preacher  is  the  'legate 
of  the  skies,'  his  office  sacred,  his  credentials  clear." 
—Smith's  Bib.  Die,  Vol.  3,  pp.  2574,  2575, 
Keerusso  occurs  sixty  times  in  the  New  Testament; 
keerux  three.  JVeither  of  them  is  ever  used  in  refer- 
ence to  an  unordained  person  or  layman.  Not  only  is 
neither  of  them  so  used ;  but  they  are  carefully  and 
purposely,  in  their  use,  distinguished  from  the  other 
words,  which,  in  our  version,  are  indiscriminately, 
with  them,  rendered  preach.  Thus,  though  Jesus  had, 
doubtless,  let  His  light  shine  during  all  of  His  life,  and 
had  taught  in  the  temple  when  but  twelve  years  old, 
keerusso  is  not  used  with  reference  to  Him  until  after 
His  Baptism,  when  He  entered  on  His  ministry — "From 
that  time  Jesus  began  to  preach'' — keerusso. — Matt  4  : 

17.  In  Acts  8:4:  "They" — laymen  —  "that  were 
scattered  abroad  went  about  preaching."  {Evangelizo, 
telling  and  talking  of  Jesus,  as  every  Christian  ought 
to  do.)  But  in  v.  5,  "Philip" — a  preacher — "went 
down  to  the  city  of  Samaria  and  proclaimed  [keerus- 


i--  -   J 

THE  CALL  TO  THE  MINISTRY. 


547 


SO,  as  a.  called,  official  preacher,  a  herald],  unto  them 
Christ,  "t 

21.  Ordination  by  the  church  is  essential  to  com- 
plete the  call.  By  ordination  I  nieau  appointing  or 
setting  apart.  (1)  This  was  the  Old  Testament  plan. 
—Num.  27:18-23;  Ex.  28:41;  Lev.  16:32;  1  Kings 
19:16;  1  Chron.  16:22. 

(2)  This  was  done  by  the  laying  on  of  hands. — 
Num.  27  :23.  Let  it  be  remembered  that,  in  Scripture, 
laying  on  of  hands,  in  many  cases,  did  not  confer  the 
Holy  Spirit.  See  Gen.  48  :U  ;  Matt.  19  :13-15  ;  Acts 
6  :6.  In  many  cases  laying  on  of  hands  was  only  a 
token  of  authority  conferred,  or  a  symbol  of  blessings 
having  been  conferred. 

(3)  In  the  New  Testament  ministers  are  to  be  or- 
dained by  the  laying  on  of  hands,  (a)  Deacons  were 
thus  ordained.  Acts  6:6.  If  deacons  were  thus 
ordained,  surely  minister^  must  be.  (b)  Ministers 
are  t<^  be  so  ordained.— 1  Tim.  4  :14  ;  5  :22  ;  2  Tim.  1 : 
();  Acts  13:3.  While  Timothy  seems  to  have  had 
miraculous  gifts,  there  is  no  evidence  that  the  only 
purpose  of  laying  of  hands  on  him  was  to  confer  them. 
As  only  apostles'  hands  could  impart  the  "gift  of  the 
Spirit,"  it  is  certain  that  the  design  of  laying  on 
hands,  in  ordination,  was  not  to  confer  that  gift ;  for 
Timothy,  who  was  not  an  apostle — as  well  as  others 
who  were  not  apostles,  laid  on  their  hands  in  ordina- 
tion.—1  Tim.  5  :22  ;  Acts  8:14. 

tWe  ought  to  thank  God  for  increased  "lay  activity"  and  to  pray 
and  work  for  more  of  it.  In  Acts  8:4  we  see  what  '■'■live  laymen" 
will  do.  But,  there  can  be  no  doubt  that  the  order  of  our  church- 
es suffers  from  the  impression  it  is  making— that  all  Christians 
have  the  right  to  preach,  baptize,  etc.  Let  us  not  forget  to  follow 
the  Bible  This  will  not  hinder  "lay  activity,""  but  will  preserve 
New  Testament  orcZer. 


548 


THE  CALL  TO  THE  MINISTRY. 


22.  God  has  committed  the  gospel  to  the  CHURcnES. 
—Acts  16:4;  1  Cor.  11:1;  2Thess.  3:6:  1  Tim.  3 : 
15;  Rev.  2:14;  3:10.  The  churches,  and  not  the 
ministry,  ordain.  The  churclies  ordain  through  the 
Presbyter}^  as  their  divinely  provided  agents  to  ordain. 
Thus  the  call  is  compltted, — thus  Timothy  received  the 
"gift"  or  right  to  the  ministry.  See  Eph.  4:8,  11. 
Thus  the  call  of  all  ministers  was  completed — ;  first, 
given  to  them  by  impressing  their  work  upon  them ; 
second,  completed  by  ordination. — See  Acts  14:23. 

I  conclude  this  chapter  with  Jer.  23:15,  which  is 
as  applicable  to  all  self-called  ministers  now  as  in 
Jeremiah's  time :  "For  /  have  not  sent  them,  saith 
the  Lord,  but  they  prophesy  falsely  in  my  name ;" 
"because  Shemeiah  hath  prophesied  unto  you,  and  I 
sent  him  not,  and  he  hath  caused  you  to  trust  in  a  lie.'' 
— water  salvation — "therefore  thus  saith  the  Lord  be- 
hold I  will  puni^^h  Shemeiah."— Jer.  27:15;  29:31; 
Acts  20:29;  Gal.  1  :8;  2  Pet.  2:l.t 


t  Xo  strange  thing  that  the  Camphellite  preacher-making  ma- 
chine should  put  such  a  godless  set  into  office  as  C.  Kendrick,  a 
leading  Camphellite,  in  an  essay  before  the  Camphellite  meet^ 
ing  of  Southern  Cal.,  and  published  by  request  in  ^'  Christian^' 
Church  News,  oi  Dec.  15,  1885,  confesses  they  have: — "We  are 
choosing  and  ordaining  men, — making  bishops  or  pastors  of  men 
.  .  .  without  capacity  to  teach  or  rule  .  .  some  of  whom  have 
never  even  prayed  in  the  church,  or  in  their  families." 


CAMPBELLISM  IS  ROMANISM. 


549 


CHAPTER  XXYII. 

CAMPBELLISM  IS,  IN  PRTXCIPLE,  R03IAXISM  IN  CHURCH 
GOVERNMENT. 

Says  Alexander  Campbell :  "The  whole  community 
can  act  and  ought  to  act,  in  receiving  and  in  excluding 
persons  :  but  in  the  aggreuate  it  can  never  become 
judges  of  offenses  and  a  tribunal  of  trial  ....  The 
Christian  Church  engrosses  old  men,  young  men  and 
babes  in  Christ.  /Shall  the  voice  of  a  babe  be  heard,  or 
counted  as  a  vote,  in  a  case  of  discipline?  "What  is  the 
use  of  a  bishop  in  a  church,  if  all  are  to  rule — of 
judges,  if  all  are  judges  of  fact  and  law?  No  wonder 
that  broils  ....  disturb  these  communities  ruled  by 
a  deinocracy  of   the  whole — where  everything  is  to  be 

judged  in  public  assembly  no  individual  has 

a  right  to  accuse  any  person  before  the  whole  com7nu- 
nity.  The  charge  in  no  case  is  to  be  preferred  before 
the  whole  congreoation  ....  notify  tho.  elders.'" — 
Christian  System,  pp.  88,89.  Mr.  Hand:  "Mr. 
Ray  ....  gives  every  man,  woman  and  child  in 
the  Church  a  vote  in  the  binding  and  loosing,  thus  giv- 
ing to  the  most  ignorant  members  of  a  Church  the  au- 
thority of  making  laws  binding,  which  the  king  gave 
only  to  his  embassadors." — Text  Book  Exposed  p. 
148.  The  Am.  ChHstian'  Revieio :  "The  elders 
.  .  .  .  simply  execute  the  laws  of  Christ,  so  that 
whatever  they  bind  on  earth  according  to  the  word  or 
God  is  bound  in  heaven." — quoted  by  The  Independ- 
ent.   In  principle  Campbellites  agree  in  robbing  the 


550 


CAMPBELLISM  IS  ROMANISM 


Church,  by  the  "eldership,"  of  its  authority.  Verily, 
this  is  wonderful  power  over  the  Church  to  give  any 
mortals — much  more  so,  to  give  a  class  of  men  who 
have  "no  call"  of  God! 

1.  There  is  not  one  word  in  the  Bible  in  support  of 
this  species  of  Eomanism.  True,  elders  are  said,  in 
the  Bible,  to  rule,  but  only  as  declaring  the  law  of 
God,  which  governs  the  Churches. 

2.  In  the  first  difficulty  of  the  Church  not  even 
Apostles  presumed  to  take  from  Christ's  Church  its 
own  government.  See  Acts  6  :2-5.  After  stating  that 
the  whole  Church  elected,  by  vote,  the  seven,  Meyer : 
"The  Christian  multitude  in  general  not  merely  indi- 
viduals or  a  mere  committee  of  the  Church.  .  .  Ob- 
serve, moreover,  how  the  right  to  elect  was  regarded  by 
the  Apostles  as  vested  in  the  Church.^' — in  I.  Baum- 
garten — against  his  own  Church — says:  "It  i^^  unde- 
niable that  it  would  have  been  a  very  natural  course 
for  the  Apostles,  as  those  who  were  furnished  extra- 
ordinarily with  the  gift  of  discerning  the  Spirits,  to 
feel  confident  that  they  themselves  could  best  perform 
this  nomination.  How  easily  might  such  an  exercise 
of  Apostolic  prerogative  have  been  decked  out  with 
the  most  specious  arguments!  With  what  a  fair  show 
of  reason  might  it  have  been  maintained  that  at  the 
very  time  when  the  first  symptom  of  selfishness  had 
manifested  itself,  both  on  a  large  and  generous  scale,it 
was  impossible  to  trust  the  whole  community (Just 
what  Campbellism  says.)  "as  a  body  with  the  task  of 
selecting  the  men  who  were  best  fitted  to  put  down 
this  vice !  How  speciously  might  it  have  been  held 
that  such  an  appeal  to  the  community"  (the  Church) 
"would  be  nothing  else  than  to  leave  the  sick  man  to 
choose  his  own  medicines !     How,  might  it  further  be 


IX  CHURCH  (50VERXMENT. 


551 


asked — how  could  the  Apostles  -whom  the  Lord  Him- 
self had  made  answerable  for  the  guidance  and  direc- 
tion of  His  Church,  and  whom,  for  the  purposes  of 
their  holy  vocation,  He  had  endowed  with  otBcial 
irrace,  venture  in  so  critical  a  moment  to  bestow  upon 
it  not  even  the  slightest  portion  of  their  influence?" 
( Campbellism  wow  takes  all  the  government  from  the 
Ciiurch  on  this  plea. )  "Is  it  not  cowardly  to  aban- 
don, for  the  sake  of  quiet  and  ease,  those  rights  which 
God  had  entrusted  to  them,  in  order  to  gain  the  good 
will  of  the  multitude?  But  we  see  the  Aposfhs  did  not 
allow  themselves  to  be  influenced  by  such  thoughts." 
—Apost.  Hist.  Vol.  1,  p.  127.  Olshausen :  "The 
matter  in  question  was  laid  before  the  whole  body. 
Here  accordingly  we  find  the  democratic  element  pre- 
vailing in  the  Church." — in  J.  So  Doddridge,  Hack- 
ed, Meyer,  et.  al.  Campbeliisni  ignores  the  Church 
as  the  body  and  the  fullness  of  Christ,  in  which  he  t 
dwells,  as  much  in  those  whom  Campl)ellism  dispar- 
agin£rly  calls  "babes,"  "old  men"  and  "women"  as 
in  the  elders.— Eph.  5  :29,30  ;  1 :23  ;  3  -19.  Denying 
the  operation  of  the  Spirit,  Campbellism  sees  the  sub- 
ject through  only  natural  glasses.  After  a  life  of  20 
years,  in  Churches — most  of  it  in  the  ministry,  I,  with 
all  who  have  carefully  considered  the  subject,  unhesi- 
tatingly say,  that  the  classes  Campl)ellism  so  reflects 
on  are  as  reliable  in  Church  business  as  others.  God's 
Spirit  warms  their  hearts,  clears  their  heads. — See 
Rom.  8:14;  1  John  2:27.  This  spiritual  leadership 
IS  preferable  to  all  rule  from  the  big  Pope  down  to  the 
little  pope — the  "ruling  elder  "  Of  the  Church 
trouble  in  Acts  6  :  Baumgarten  says  •  "The  veiy  fact 

t  Thus  '  elders"  are  put  iutc  the  place  of  Christ's  fuUnesi  in 
the  Church. 


552 


CAMPBELLISM  IS  ROMANISM 


that  sufficient  vigor  of  reaction  against  every  disturb- 
ing force  is  contained  not  in  any  personal  virtue  in  any 
institution,  but  in  the  secret  bosom  of  the  community 
or  Church,  demonstrates  that  the  Church  however  ex- 
posed and  subjected  at  times  to  the  disturbances  of  sin, 
is  nevertheless  the  city  of  spiritual  fullness.^'  Again: 
"Notwithstanding  the  striking  weakness  exhibited  at 
the  time  by  the  community,  the  Apostles  had  more 
trust  in  the  spirit  of  the  Church  than  in  the  sufficiency 
of  their  own  office." — idem,  pp.  128,  129.  (My 
italics.)  ' 

3.  The  Campbellites  are  positively  condemned  by 
Matt.  18:15-17.  They  take  away  Christ's  directions 
and  say,  "tell  it  unto  the  elders 

4.  The  most  scandalous  case  on  record  the  Apostle 
directed  to  be  excluded  by  the  whole  Church — "Ye 
being  gathered  together,"  "by  the  many.'" — Compare 
1  Cor.  5  :4  ;  2  Cor.  1:6.  So  Doddridge,  Bloomfield, 
MacEnight,  The  Bible  Commentary,  Olshausen, 
Barnes,  etc.  OUhauseu :  "The  passage  belongs  to 
those  in  the  New  Testament  which  point  to  a  democratic 
equality  among  all  the  members  of  the  Church  for  it 

is,  of  course,   improbable  that  you  being 

gathered  together,  refers  only  to  presbyters  and  rulers 
of  the  church." — in  I.  Barnes:  "This  passage  proves 
that  discipline  belongs  to  the  church  itself ;  and  so 
deep  was  Paul's  conviction  of  this  that  even  he  would 
not  administer  it,  without  their  concurrence  and 
action." — in  I. 

5.  So  all  the  directions  for  receiving,  excluding, 
teach  that  all  the  suffrage — government  belongs  to  the 


IN  CHURCH  GOVERNJIENT. 


wholebody.— Rom.  14:1;  f  1  Cor.  11:1;  2Thess.3:6. 

6,  Chui-ch  historians  are  almost  unanimously  agreed 
that  the  churches  governed  themselves,  in  the  first 
century. —  N'eanders  Plant.  Tr.  p.  149;  Schaff's 
Hist.  Chr.  Ch.  vol.  l,p.  138,  136;  GuericJces,  Oh. 
Hist.  vol.  1,  p.  110 ;  Mosheim's  Eccl.  Hist.  Cent. 
i,  Part  2,  Chap.  2,  Waddington' s  Ch.  Hist.,  p.  41, 
Of  the  "Pentecost"  Church — thus  we  see  it  was  a  Bap- 
tist Church — AVaddington  says:  "It  is  also  true  that 
in  the  earliest  government  of  the  first  Christian  society, 
that  of  Jerusalem,  not  the  elders  only,  but  the  whole 
Church"  governed. — p.  41.  The  principle  of  Baptist 
Church  government  Mr.  Campbell  concedes  true.  This 
answers  his  objections  to  all  the  members  voting.  His 
words  are:  "Every  citizen  of  Christ's  kingdom  has, 
in  virtue  of  his  citizenship,  equal  right,  privileges  and 
immunities." — Christian  System,  p.  81.  C.  Ken- 
drick,  another  loading  Campbellite,  in  an  essay  before 
the  Southern  California  Campbellite  Conference,  allud- 
ing to  Acts  6 :  "Then  the  multitude  made  the  selections 
....  This  is  the  second  democratic  action  of  the 
Church  ...  It  is  the  work  of  the  Church.'' — in 
Christian  Church  Neics,  Dec.  15,  1885 — published  at 
Sacramento. 

7.  Ever}'  Campbellite  objection,  quoted  at  the  head 
of  this  chapter,  to  the  people  governing  themselves  in 
church  matters,  is  urged  by  the  Romish  Church  for 
its  iron  rule  :  and  in  State  affairs  is  urged  by  the  rulers 
of  the  old  world  against  the  people  ruling.    If  the 

t  Olshausen  :  ^^r.poasld^ezo — "receive".  .  .  is  used 
in  a  modified  sense,  as  it  here  relates,  to  reception  into  the 
church  " — on  Rom  14:3,1.    So  Bioomfield,  Barnes,  et  al. 


554 


CAMPBELLISM  IS  ROIVIANISM. 


objections  are  good  in  one  case,  they  are  in  all.  Out 
of  the  notion  that  the  people  are  incapable  of  self- 
government,  Guizot  traces  the  origin  and  rise  of  both 
Church  and  State  aristocracy  and  despotism.  God 
has  ordained  Church  troubles,  as  boils  on  the  body,  to 
correct  any  corruption  that  exists.  In  all  self  govern- 
ments, wrongs  correct  themselves  by  popular  agitation 
— even  strife.  If  Campbellite  improvement(  ?)  on  the 
New  Testament  plan  works  so  well,  why  are  Camp- 
bellite societies  divided  over  the  organ  and  over 
numerous  other  questions?  Why  is  the  sect  threat- 
ened with  a  split  over  its  missionary  and  other  ques- 
tions?    Where,  O!  where  are  the  ruling  eldersl  1 1 

8.  Finally,  if  the  New  Testament  government  may 
be  taken  from  the  people  and  given  to  elders,  why  not 
to  "evangelists,''  preachers — yea,  to  the  Pope?  Over 
this  very  question,  Canipbellism  is  now  sweating  and 
groaning.  Saj'S  the  American Cliristian''^  Review, 
of  Cinciiniati,  representing  one  wing  of  the  Campbell- 
ites  :  "An  effort  is  now  being  made  to  destroy  the 
independency  of  the  congregations  by  ])ringing  them 
under  the  rule  of  tliree  orders  of  evangelists,  appointed 
by  conven<^ion  bosses,  and  the  attempts  on  the  part  of 
a  new  class  of  men,  styled  the  pastors,  to  overturn  the 
eldership.  .  .  .  are  unmistakable  signs  of  apostacy  .  .  . 
If  possible,  Ave  must  shake  off  the  incubus  of  Aposta- 
cv." — quoted  in  The  Independent.  This  is  Romish 
history  re[)eating  itself.  Ignore  the  New  Testament 
and  where  will  you  stop?  But — Where,  O  where 
AKE  THE  RULING  ELDERS — to  savc  Campbellisui !  ! ! 


CAMPBELLISM  AXTI-SCRIPTURAL. 


555 


CHAPTER  XXVIII. 

CA3IPBELLISM  ANTI-SCRIPTURAL,  UPON  THE  PLURALITY 
OF  ELDERS. 

1.  Campbellism  is  anti-Scriptural,  in  its  elders 
robbing  the  people  of  self-government.  See  the  last 
Chapter. 

2.  Lay  or  non-preaching  elders  are  not  known  to 
the  New  Testament.  The  only  officers  which  tlie  New 
Testament  provides  for  the  Churches  are  preachers  and 
deacons.  The  preachers  are  called  elders,  not  with 
reference  to  age ,  but  with  reference  to  maturity  in 
knowledge  and  wisdom.  Also,  overseers  and  pastors  or 
— l)ishops,  with  reference  to  their  wat(  liinu  and  feed- 
ing the  flock.  Also  teachers,  with  reierenee  to  their 
teaching.  Also  evangelists,  with  reference  to  their 
announcing  the  good  news.  Compare  Eph.  4:11;  1 
Tim.  1:3;  3:2;  4:11  ;  6:2;  2  Tim.  2:2;  Philip.  1:1: 
1  Tim.  3:1,  Tit.  1:7;  Acts  20:28;  1  Tim.  5:1,  19;  1 
Pet.  5:1,  Tit.  1  :5;  1  Tim.  5:17.t 

t  Jacobson,  of  bishop  and  elder — i-iaxozoq  and 
7:()ta^'jT£poz:  "No  distinction  is  made  between  the 
words,  for  they  both  have  the  same  meaning,  (Acts  20:17,  28; 
Tit.  1 :5)  :  a p?Ts6uieros  occupied  precisely  the  same  position  as 
AW  episcopos.  Philip.  1:1;  1  Tim.  'A-AS'/'—Schiiff-ffersoci  Ency. 
Vvl.l,p,298.  Colman  devotes  121  pp.  of  his  '•Apostolic  and 
Primitive  Church''  to  the  proof  that  they  were  the  same  in  every 
respect.  See  Davidson's  Eccl.  Pol  .  p.  157;  i^juith's  Die.  Chr.  An- 
tiq  ,  Vol.  l,p.  209;  Knrts's  Ch.  Hist.  Vol  l,p.67;  Mosheim's 
Eccl.Eist.,  Chop.  2.  Sec.  8\  Schaff's  Eist.  Chr.  Ch.,  Vol.  l,p.J34; 
Smith's  Bib  Dir.,  Vol.  1 ,  p  310;  Conybeare's  and  Hoicson's  Life 
Ep.  Paul— London,  Vol,  l,p,4G5;  Fittos  Cyclopedia,  Art,  Bishop; 
Ullman,  Keformera  Before  the  Itefonnatwn,  Vol.  1  ,p  124,  etc,  etc. 


556 


CAMPBELLISM  ANTI-SCRIPTURAL 


Objection. 

1  Tim.  5:17  says  :  "Let  the  elders  that  rule  well  be 
counted  A^orthy  of  double  honour, especially  those  who 
Zaiowr  in  word  and  doctrine."  And  Rom.  12  :8  says, 
"he  that  ru?e/A  with  diligence."  In  reply,  1,  it  does 
not  say  a  lay  or  non-preaching  elder.  2.  The  rule,  as 
among  Baptists,  is  not  by  taking  away  the  people's 
right  to  self-government,  but  by  the  force  of  only 
character  and  teaching.  Proisteemi  —  Trpolarrjixi  — 
means  a  rule  from  moral  influence.  So  it  was  ren- 
dered in  Titus  3  : 8,  14,  "to  maintain" — i.e.,  "good 
works."  As  one  of  its  meanings,  Robinson's  Lex.: 
"Specially  to  care  for  anything."  So  LiddelVsand 
ScoWs,  Bagster's,  Greenjield's  Lexs. 

3.  If  Rom.  12:8  makes au  olBceto  only  rule,  then, 
by  the  same  method  of  interpretation,  we  have  seven 
distinct  church  offices  in  that  chapter,  viz.,  prophets, 
ministers,  teachers,  exhorters,  givers,  rulers,  mercy 
showers!  All  it  means  is  the  ruling  of  the  ministry, 
as  above  mentioned. 

4.  As  to  the  distinction  between  a  preaching  and  a 
ruling  non-preaching  elder,  in  1  Tim.  5  :17,  it  alludes 
to  only  elders  who  labor  harder  than  others.  Kopiao 
xozcdu) — here  rendered  labor     means  "to  be  weary, 

tired,  to  faint  to  weary  one's  self  with 

labor." — Robinson'' s,  LiddelVs  and  ScoWs,  Bagster's 
and  Greenfield'' s  Lexs.  See  its  use  in  Matt.  11  :28, 
Luke  5  :5;  John  4  :G,  where  it  is  rendered  "labor," 
"toiled,"  "being  wearied."  So  Paul  says  "let  the  pas- 
tors who  best  govern  Churches  be  counted  worthy  of 
double  honor" — well  supported,  as  many  commenta- 
tors rightly  interpret — and  "especially  those  who 
labour" — work  the  hardest — "in  word  and  doctrine."— 
/So  Lange,  et  al.,  in  I.    Ecv.  J.  P.  Wilson,  (Presb.) 


UPON  THE  PLUKAHTY  OF  ELDERS. 


557 


Prim.  Gov.  of  Chr.  Ch.,  pp.  282,  283.  Matt. 
Henry,  Presbyterian:  "Some  have  imagined  that  hy 
elders  that  rule  well  the  Apostle  means  lay  elders,  who 
were  employed  in  ruling ;  I  confess  this  is  the  plainest 
text  of  Scripture  to  countenance  such  an  opinion ;  but 
it  seems  a  little  strange  that  mere  ruling  elders  should 
be  accounted  worthy  of  double  honour,  when  the  Apos- 
tle preferred  preaching  to  baptizing  and  much  more 
would  he  prefer  it  to  ruling  the  Church,"  etc. — in  I. 
Dr.  Cunningham,  Presbyterian :  "There  are  those  el- 
ders who  assiduously  apply  themselves  to  the  most 
important  as  well  as  the  most  difficult  part  of  the  office 
— public  teaching  ;  that  the  distinction  is  not  therefore 
official,  but  personal :  that  it  does  not  relate  to  a  differ- 
ence in  the  powers  conferred,  but  solely  to  a  different 
application." — Apost.  Ch.  Pol.,  by  William  Wil- 
liams, D.  D.,p.  25.  "The  distinction  of  teaching 
presbyters  or  ministers  proper,  and  ruling  presbyters 
or  lay  elders,  rests  on  a  single  passage,  which  unques- 
tionably admits  a  different  interpretation." — Schaff's 
His.  Chr.  Ch.,  Vol.  1,  p.  134.  Dr.  Patton,  now 
President  of  Princeton  Theol.  Sem.  : — "The  distinc- 
tion between  the  teaching  and  the  ruling  elder  has 
never  seemed  to  us  warranted  by  Scripture.  We  be- 
lieve there  is  but  one  class  of  presbyters  recognized  in 
the  New  Testament,  and  these  are  also  called  bishops. 
A  non-teaching  bishop  or  elder  the  New  Testament 
knows  nothing  of.  Bishops  are  elders  and  elders  are 
bishops." — The  Interior ,  April  17,  1873 ;  so  Kurtz's 
Ch.  Hist.  Vol.  1,  p.  67,  Olshausen,  Limhorch, 
Bloomjield,  et  al.,  et  mul.al.  Lange,  on  1  Tim.  5:17: 
"No  footsteps  are  to  be  found  in  any  Christian  Church 
of  lay  elders,  nor  were  there  for  many  hundred  years." 
5.    To  make  lay  elders  out  of  these  two  passages 


558 


CAMPBELLISM  ANTI-SCRIPTURAL 


would  make  them  contradict  the  other  Scriptures, 
which  recognize  only  preachers  and  deacons  and  the 
se?/'-government  of  the  churches — so  far  as  concerns 
suffrage.  Lay  or  non-preaching,  ruling, elders,  John 
Calvin  received,  in  principle,  from  Rome,  and  the 
office,  at  Geneva,  in  1541,  he  invented. — Congrega- 
tionalism, by  Dexter,  p.  119;  Davidson'' s,  Eccl.  Pol- 
ity, p.  193.  Campbellism  received  it  from  Presbyte- 
rian ism. 

Having  answered  the  objection  : — 

3.  The  Campbcllite  doctrine,  that  there  must  be  a 
"plurality  of  elders" — whether  lay  or  preaching — in 
every  Cliurch  is  unauthorized  by  the  Scriptures. 
That  there  should  be  a  plurality  where  a  Church  is  too 
large  for  one  to  care  for  it,  all  believe.  The  Ongole  Bap- 
tist Church,  among  the  Tclogus,  had  al)out  14,000 
members.  They  live  in  iibont  400  different  villages, 
scattered  over  a  country  seventy  miles  wide  and  110 
long.  This  church  had — before  it  was  divided  into 
different  churches — between  twenty-five  and  fifty  eld- 
ers. They  were  necessary  to  care  for  so  large  a 
church.  The  Treniont  Temple  Church,  Boston,  and 
some  other  Baptist  Churches,  have  more  than  one  pas- 
tor. Thus  it  was  in  Apostolic  times.  As  an  example, 
the  Church  at  Jerusalem  had,  at  least,  5,000  members. 
Acts  4  :4.  For  convenience,  these  large  Churches  met 
part  in  one  place  and  part  in  another;  often  in  private 
houses.— Acts  2: 4G;  20  :7-ll  ;  Rom.  16  :5  ;  1  Cor. 
16:10;  Col.  4:15;  2  John  10.  Mosheim,  Kunioel, 
et  al.  But,  in  our  times,  Alexander  Campbell,  John 
Wesley,  etc.,  have  originated  so  many  divisions,  by 
their  new  sects,  th;it  generally  the  churches  are  not  too 
large  for  one  pastor  to  care  for.  A  i)lurality  of  elders 
for  every  church  now,  many  of  which  having  only  from 


UPOX  THE  I'LUKALITY  OF  ELDERS.  55'J 

six  to  twenty-five  members,  is  like  a  company  of  sol- 
diers divided  into  all  officers,  save  one  or  two  privates  !  ! 

4.  Having  ignored  the  New  Testamant  eldership, 
Campbellism  is  unsettled  as  to  what  it  should  do  as  to 
the  eldership.  The  "  (7/»■^s^^«?i."  Preadier,  formerly 
of  New  Orleans,  says:  "That  we  are  unsettled  as  to 
church  polity,  and  not  thoroughly  Apostolic  in  it,  may 
be  admitted  ;  but  that  it  is  of  secondary  importance  we 
think  is  loicleoftlie  mark.  We  consider  that  our  mis- 
take has  been  right  here,  as  it  has  evidently  been  the 
rock  upon  which  our  bark  is  now  about  to  be  dashed  to 
pieces.'"  (  My  italics. )  Jacob  Creath  :  "Compare  the 
language  of  our  papers  with  our  motto — that  we  will 
observe  the  silence  of  the  Bible,  as  well  as  what  it  says 
— and  see  if  we  are  not  out  on  the  'sea  of  uncertain- 
ties,' as  Bro.  Campbell  once  said.  Our  unscriptural 
words  and  things  are  no  better  than  those  of  Catholic 
and  Protestant  sects.  They  are  the  same  m principle. 
Theirs  is  more  extended  than  ours — tliat  is  all.  Pope- 
dom is  our  pastorate  carried  to  its  ultimate  and  legiti- 
mate anahjsis  and  results.  Our  pastorate  is  on  a  small 
scale — the  Pope  is  universal  pastor;  our  organs  are 
small — the  Pope's  are  large;  our  conventions  are 
his  councils  under  a  different  name.  We  have  nearly 
all  the  same  things  that  Pajyists  and  sectarians  have, 
onlt/  under  ditferent  names.  We  have  the  same  dump- 
lings, l)ut  different  bowls  to  put  them  in,  as  the  Indian 
said.  What  do  we  hick  of  being  a  sect." — In  Apos- 
tolic Times.  "■Tlie  CJiristian'"  Preacher,  oi  Dallas, 
Tex.,  of  April  21,  1881,  says:  "We  have  had  theo- 
ries about  the  eldership  being  sufficient  to  do  all  the 
needed  work  ;  but  </.'eo?-2es  and /hc^«  are  two  different 
things.  The  facts  are  against  our  theories,  which  is 
proof  that  our  theories  on  this  question  have  been  ut- 


560 


CAMPBELLISM  ANTI-SCRIPTURAL. 


terly  worthless.'''  (My  italics. )  He  adds  :  "We  would 
make  this  thought  emphatic:  Our  churches  without 
regular  preaching  cannot  succeed f'Wheve,  Oh!  where 
are  the  lay,  "ruling  elders?"  From  an  essay  read  be- 
fore the  Southern  California  Campbellite  meeting  by 
C.  Kendrick,  and  published  in  the  ''Christian" 
Church  News,  of  Sacramento,  Dec.  15,  1885,  we  read  : 
"The  plea  is  urged  that  our  bishops  are  not  capable, 
and  do  not  and  will  not  shepherd  and  protect  the 
churches.  They  say  the  churches  have  been  'eldered 
to  death,'  that  their  work  is  church  c^eacZification.  .  .  . 
The  elders  say  .  .  .  that  'the  churches  are  preached 
to  death.'  .  .  .  Shall  we  then  continue  this  crimination 
while  churches  are  languishing  and  souls  are  dying,  or 
shall  we  seek  the  causes  of  these  failures,  and  seek  to 
remove  them."  Among  the  remedies.  Mr.  Kendrick 
proposes  for  these  lay  "ruling  elders,"  is  that,  "if 
they  are  to  teach,  they  need  money  to  pay  for  books 
and  papers,  and  time  to  qualify  themselves,  just  as 
preachers  do."  Where,  Oh!  where  are  the  lay  ruling 
elders ! !  ! 


CA3IPBELLISM  A  NEST  OF  HERESIES.  561 


CHAPTER  XXIX. 

CA3IPBELLISM  A  NEST  AND  CAGE  OF  HERESIES  ANT)  AN 
ECCLESIASTICAL  PIRATE. 

A  pirate  vessel  has  no  flag.  It  sails  under  all  flags. 
Under  whatever  flag  will  best  serve  its  purpose,  to 
capture  a  vessel,  it  sails.  The  history  of  Christianity 
proves  that  "false  teachers,"  false  doctrines  and  "un- 
evangelical"  Churches  and  infidels  have  always  hated 
"creeds."  Of  course,  false  as  well  as  true  teachers 
have  creeds.  But  most  false  teachers  are  too  shrewd 
or  too  insincere  to  write  a  creed.  For,  they  know  that 
people  can  see  what  is  their  doctrine  by  their  creed, 
and  convict  them  by  their  own  testimony.  As  William 
K.  AVilliams  says:  "Socinianism  inaugurated  its  tri- 
umphs in  the  pulpits  of  Geneva' '  by  refusing  to  use 
creeds." — Doc.  Hist.  Am.  Bib.  Union,  Vol.l,p. 
362.  But,  before  our  eyes,  we  have  abundant  illus- 
trations of  creed  haters?  Who  are  theyf  Every 
class  of  a.voioed  infidels?  Who  else?  Avery  large 
number  of  people  calling  themselves  Christians''' — 
such  as  the  Unitarians,  the  liberal  (?)  wing  of  the  Con- 
gregationahsts  and  the  Campbellites.  Together  they 
keep  up  one  united  hoiol  against  creeds.  To  heed  them 
you  would  think  that  creeds  caused  the  angels  to  fall 
from  heaven  ;  that  creeds  were  the  serpent  that  se- 
duced our  first  parents  ;  that  the  Egyptians  were  creeds 
from  which  Moses  delivered  the  Israelites; — that 
creeds  are  the  root  of  all  evil. 

1.     Why  is  it  that  all  this  infidel  and  water  salva- 


562 


CAMPBELLISM  A  NEST  OF  HERESIES 


tion  crew  so  liate  creeds?  AVhat  harm  have  true  creeds 
done? 

2.  If  creeds  are  wrong  how  is  it  that  infidels  so 
hate  creeds?  When  did  Satan  become  a  saint  or  hire 
out  to  the  Lord  to  put  down  evil? 

3.  But  what  is  a  creed?  Creed  is  from  the  Latin, 
credo,  "to  beheve  a  thing,  hold  or  admit  it  as  true 
...  to  commit  or  consign  something  to  one  for  pres- 
ervation, protection." — Andrews'  Lat.  Lex.  Creed, 
then  is,  first,  what  any  one  believes ;  second!}',  what 
he  consign?,  it  may  be  to  writing,  for  preservation, 
protection.  The  creed  is  thus  as  much  a  creed  un- 
written as  written.  All  who  believe  anything,  to  the 
extent  of  that  belief,  have  a  creed.  An  absolute  idiot 
or  an  infant — one  who  never  thought  a  thought  is  the 
only  human  being  who  has  no  creed. 

4.  Why  not  write  this  creed?  And  why  not  a 
number  of  jjersons  maTce  this  written  creed  the  test  of 
what  they  agree  that  the  Bible  teaches?  The  Camp- 
bellite  answers  :  "Agree  on  the  Bible."  But,  as  Uni- 
versalists.  Unitarians,  Socinians  and  a  great  many 
sects  which  call  themselves  "Christians,"  but  who  are 
really  infidels,  say  the  Bible  is  their  creed,  before 
uniting  together,  we  want  to  know  whether  we  are 
agreed  as  to  what  the  Bible  teaches  as  essentials.  If 
we  are  not  agreed  on  what  are  these  essentials,  we  are 
like  a  business  firm  which  was  incorporated  to  do  busi- 
ness upon  "business  principles  ;"  but  which,  vvhcii  it 
began  business,  found  itself  essentially  and  irrecon- 
cilably divided,  as  to  toliat  business  principles  are,  and 
as  to  how  they  are  to  be  applied.  An  honest  man  will 
not  object  to  telling  or  zvriting  out  articles  of  agree- 
ment before  the  firm  has  become  a  firm.  Why  should 
holiest  men  decline  to  do  less  in  Christian  affairs? 


AND  AX  ECCLESIASTICAL  PIRATE. 


563 


OBJECTION. 

1.  But,  the  Canipbellite  is  driven  by  the  force  of 
the  above  aroument  to  shift  the  objection  by  saying: 
"Ah,  -sve  do  not  object  to  writing  this  out,  but  ^ye  do 
object  to  substituting  it  for  the  Bible,  as  the  rule  of 
faith."  To  this  I  reply  :  "If  you  do  not  object  to 
writing  it  as  only  a  test  of  agreement,  rchi/  hove  not 
Campbellite  CI  lurches  done  so?  For  the  last  fifty  years 
they  have  in  all  charity  and  entreaty,  been  asked  to  do 
so. 

(2)  While  many  otliers  do,  to  a  large  extent, 
substitute  t  creeds  for  the  Bible,  Baptists  do  and  have 
always  made  the  Bible  as  "their  only  guide  to  faith 
and  practice;"  and  have  used  creeds  o»///  as  tests  of 
agreement  as  to  what  are  the  "essentials"  of  Bible 
teaching.  (By  essentials  we  mean  what  cannot  be 
dispensed  with  and  yet  be  a  Christian  or  a  Church.) 
As  you,  my  Campbell. te  friend,  as  you  have  been  told 
by  your  preachers  that  our  creed  is  our  rule  of  faith 
and  practice,  I  will,  by  the  grace  of  God,  open  your 
eyes  to  see  that  here,  as  elsewhere,  you  are  in  error, 
(a)  Do  you  ever  hear  Baptist  Preachers  take  their 
texts  from  their  creed?  (b)  Do  Baptist  Churches 
receive  and  exclude  members  by  their  creed  as  the /aw? 
(c)  Do  Baptists  use  their  creed  to  prove  their  doctrine 
true  and  yours  false?  No!  You  certainly  are  very 
ignorant  of  Baptist  practice  if  you  do  not  know  that 

+  E.  G.  Robinson.  D.  D.,  L  L.  D.  President  of  Brown  Univer- 
sity : — '-Creeds  have  been  abused  by  misuse  of  them.  .  .  In  the 
Presbyterian  Church  an  appeal  to  the  standards  is  final.  If  its  min- 
isters speak  not  according  to  the  letter  of  the  confessions  and  cate- 
chisms, they  are  condemnable  and  condemned.  In  the  Methodist 
Episcopal  Church,  the  question  of  orthodoxy  is  speedily  settled 
by  recurrence  to  the  book  of  Discipline.  The  Protestant  Episco- 
pal church  has  gone  still  further." — Madison  Ave.  Lect.,p  -416,417. 


564 


CAMPBELLISM  A  NEST  OF  HERESIES 


their  creed  is  used  in  all  these  things  only  to  show  what 
Baptists  believe.  We  have  written  creeds  for  only 
two  purposes:  first,  as  a  test  of  agreement  upon  the 
Bible;  second,  that  every  honest  man  may  know  what 
we  are  agreed  the  Bible  teaches.  Thus,  our  Confession 
of  Faith,  of  the  "Seven  Churches  of  London,"  in 
164(3,  is  introduced  :  "Published  for  the  vindication  of 
the  Truth  and  lufornintion  of  the  Ignorant:  likewise 
for  the  taking  off  of  those  aspersions  which  are 
frequently,  both  in  pulpit  and  print,  unjustly  cast 
upon  them."  Cuttings'  Hist.  Vindication,  p.  113. 
The  Confession,  of  1()89,  is  thus  introduced:  "It  is 
now  many  years  since  divers  of  us  (with  other  sober 
Christians,  then  living  and  walking  in  the  way  of  the 
Lord,  that  we  profess)  did  conceive  ourselves  to  be 
under  the  necessity  of  publishing  a  Confession  of  our 
Faith,  yb)'  the  information  and  satisfaction  of  those 
who  did  not  thoroughly  understand  what  our  principles 
were,  or  had  entertained  prejudices  against  our  profes- 
sion, by  reason  of  the  strange  representation  of  them, 
by  some  men  of  note  who  had  taken  very  wrong 
measures,  and  accordingly  led  others  into  misappre- 
hensions of  us,  and  them  :  and  this  was  first  put  forth 
about  the  year  1643  ....  Since  which  time  divers 
impressions  thereof  have  been  dispersed  al)road,  and 
our  end  proposed,  in  good  measure  answered,  inas- 
much as  many  (and  some  of  those  men  eminent 
both  for  piety  and  learning)  were  thereby  satisfied, 
that  we  were  in  no  way  guilt}'  of  those  heterodoxies, 
and  fundamental  errors,  which  had  too  frequently  been 
charged  upon  us  without  ground,  or  occasion  given  on 
our  part.  And  forasmuch,  as  this  confession  is  not 
now  commonly  to  be  had,  and  also  that  many  others 
have  since  embraced  the  truth  which  is  owned  therein, 


AND  AX  ECCLESIASTICAL  PIRATE. 


565 


it  was  judged  necessary  by  us  to  join  together  in  giving 
a  testimony  to  tlie  world,  of  our  firm  adhe'ing  to  those 
principles,  by  the  publication  of  these  which  is  now  in 
our  hand.  .  .  .In  those  things  wherein  we  differ  from 
others,  we  have  expressed  ourselves  with  candor  and 
plainness,  that  none  might  entertain  jealousy  of  aught 
secretly  lodged  in  our  breasts,  that  we  would,  not  that 
the  world  should  be  acquainted  with. — Cuttings'  Hist. 
Vindication,  p.  130.  Every  one  of  these  confessions 
says  that  the  Bible  is  the  only  Baptist  rule  of  faith  and 
practice.  As  an  example,  the  New  Hampshire  Con- 
fession:— "We  believe  that  the  Holy  Bil)le  .  .  is  and 
shall  remain  to  the  end  of  the  world,  the  true  centre  of 
Christian  union,  and  the  supreme  standard  by  which 
all  human  conduct,  creeds  and  opinions  should  be 
tried." — Art.l.  The  Journal  and  Messenger  :  "The 
boast  of  Baptists,  a  thing  ingrained  into  the  kvarpand 
xooof  of  their  denominational  si/stem,  that  they  were 
independent  of  human  creeds  and  relied  upon  the  Bible 
alone  for  their  authority  in  religion  and  never  .... 
have  we  beard  a  Baptist  refer  to  the  Articles  of  Faith 
as  authority  on  a  religious  question."  Of  this  the 
Examiner :  ""We  took  this  to  be  a  fundamental  truth, 
so  universally  accepted  among  our  people  that  the 
question  could  never  arise  among  them  as  to  what  that 
faith  and  practice  was."  "The  Bible  ....  is  the  all 
sufficient  and  the  only  authority." — The  Church,  hy 
Harvey,  D.  D.,  p.  20.  "To  the  Bible— the  Bible 
only." — CrowelVs  Ch.  Man.,  p.  5.  "These  Articles 
of  Faith  are  not  intended  as  in  any  sense,  as  substitute 
for  the  Word  of  God."— J.  31.  Pendleton's  Ch.Man., 
p.  16.  E.  Adkins,  D.  D.  :  "Let  it  never  be  forgotten 
that  the  Bible  is  our  only  authoritative  Guide." —  The 
Ch.,  its  Polity,  p.  171.    J.  L.  Dagg,  D.  D.  :  "The 


566 


CAMPBELLISM  A  NEST  OF  HERESIES 


Church  .  .  .  could  not  rely  for  support  upon  human 
authority.  .  .  It  is  our  duty  to  maintain  the  ordi- 
nances, etc  ....  in  strict  and  scrupulous  conformity 
to  the  Holy  Scripture."— OA.  Order,  p.  288.  J.  R. 
Graves,  L  L.  D.  :  "It  is  with  the  %vord  of  God  we 
have  to  do." — Graves-Difzhr  Debate,  p.  14.  "The 
Bible  is  the  only  standard  of  Christian  doctrine  and 
duty." — A.  Hovey,D.D.,  on  p.  6,  of  Mad.  Ave.  Led. 
E.  G.  Robinson,  D.  D.:  "Bai^tists  have  no  authori- 
tative creed." — Mad.  Ave.  Led.  p.  418.  D.  B.  Ray, 
D.  D.  :  "The  Baptists  regard  the  Bible  alone  as  their 
rule  of  faith  and  practice." — Baptist  Succession,  p. 
19.  T.  H.  Pritchard,  D.  D.  :  "We  hold  that  the 
Bible  is  the  supreme,  the  sufficient,  the  exclusive  and 
absolute  rule  in  all  matters  of  religious  faith  and  prac- 
tice."— Baptist  Doctrines,  p.  270.  Francis  Wayland, 
D.  D. :  "We  propose  to  t;ike  as  our  guide  in  all  mat- 
ters of  religious  belief  and  practice,  the  New  Testa- 
tament,  the  whole  New  Testament." — idetn,  jj.  270. 
J.  L.  M.  Curry,  D.  D.  :  "Baptists  differ  fundamen- 
tally from  Pedo-baptists  in  practically  adhering  to  the 
New  Testament  as  the  sufficient,  the  exclusive  and  the 
absolute  rule  of  faith  and  practice." — idem,  p.  271. 
Baptists  stand  upon  only  "the  infallible  word  of 
God." — Rev.  J.  B.  Gambrell,  (editor  of  Record) 
Bap.  Doctrines, p.  300.  So  Hiscox's  Church  Man., 
p.  56,  Paxtons  Apostolic  Ch.,  p.  333;  Andrew 
Fuller  s  WorTcs,  vol.  3,  p.  451,  et  ad  infinitum. 
Candid  Campbellites  concede  thiit  Baptists  pro- 
fess to  be  governed  by  the  Bible  alone.  Thus  B.  B. 
Tyler  says:  "Baptists,  I  think,  claim  to  be  governed 
by  the  Btljle  alone." — in  Western  Recorder.  The 
^'Christian''  LJvangelist :  ''Both  Baptists  and  Disciples 
claim  to  have  the  Bible  aloiie  as  their  rule  of  faith 


AND  AX  ECCLESIASTICAL  PIRATE. 


567 


and  practice." — The  Am.  Bap.  Flag.  Campbellites 
charging  that  the  Baptists  make  their  creed  their  guide 
and  authorit}',  can  but  call  up : — 

"For  optics  keen  it  needs  I  ween 
To  see  what  is  not  to  be  seen." 

2,  But  Canipliellites  say:  "Oh,  it  is  the  abuse  of 
creeds  to  which  we  object."  In  answer  to  this,  (1 ), 
I  say,  if  so,  all  right.  Go  on.  (2)  But  have  the 
judgment  to  not  "burn  down  the  house  to  get  rid  of 
the  rats."  No  wise  man  proposes  to  do  away  with 
privileges,helps  and  blessings  because  they  are  abused. 
(3)  Baptists  have  not  abused  creeds.  (4)  If  the 
abuse  is  the  only  objection  to  creeds,  please,  believe, 
that  all  m&y  know  what  you,  as  Campbellites  believe, 
adopt  a  creed  to  use  without  its  abuse.  If  you  will 
not  you  have  no  right  to  complain  at  being  misun- 
derstood. But — by  the  way:  I  venture  the  assertion 
that  Campbellites  can  no  more  agree  on  a  creed  than 
can  infidels  or  than  they  can  agree  upon  a  name  for 
their  sect.  Like  infidels,  except  on  some  things, 
Campbellites  cannot  agree.  Having  answered  the 
Campbellite  objections  to  creeds  : — 

(5)  Their  real  ol)jections  to  creeds  is  that  they 
would  rob  them  of  ecclesiastical  piracy. 

(1)  The  secret  of  Mr.  Campbell's  warfare,  and  of 
that  of  all  his  followers,  on  the  Baptist  creed  is  that  it 
cuts  off  Campbellites  from  thoir  fellowship.  For  it 
makes  them  tell  ivhether  they  are  enemies  or  friends  to 
truth,  he  fore  they  can  run  their  boat  up  to  the  Old  Ship 
of  Zion. 

(2)  If  Campbellites  were  to  have  a  creed,  they 
could  not,  where  there  are  but  few  Baptists,  inveigle 
them  into  their  societies  by  the  false  plea  :  "You  don't 
differ  much  from  us;  and,  as  you  have  no  Church,  or 


568 


CAMPBELLISM  A  NEST  OF  HERESIES 


but  a  weak  one,  join  us  and  let  us  work  together."  By 
this  plan  thousands  of  Baptists  have  been  seduced  into 
Campbellite  societies. 

(3)  A  creed  would  prevent  Carapbellism  from  be- 
ing a  nest  and  cage  of  heresies.  Said  Mr.  Campbell : 
"AH  the  platforms,  all  the  foundations  of  the  sects, 
are,  therefore,  too  narrow  and  too  weak  to  sustain  the 
millennial  Church,  and,  therefore,  must  be  pulled 
down," — Mi/l.  Ilarh.,  vol.  57 — quoted  in  Text 
Book  on  Camph.  p.  322.  The  objection  is  not  to  the 
truth  of  the  creeds,  but  to  their  exclusiveness — "too 
narrow  and  too  weak"  to  hold  all  beliefs  I  Mr.  Camp- 
bell lays  down  his  platform,  framed  for  the  purpose  of 
sustaining  heresies:  "The  belief  of  one  fact  .  .  . 
is  all  that  is  requisite,  so  far  as  faith  goes,  to  salva- 
tion. The  belief  of  this  one  fact  and  submission  to 
one  INSTITUTION,  expressive  of  it,  is  all  that  is  re- 
quired of  heaven  to  admission  into  the  Church." — 
Christian  System,  p.  122.  Mr.  Campbell  adds  that 
the  one  fact  is  ^Hliat  Jesus  the  Nazarene  is  the  Mes- 
siah'^ and  the  "one  institution  is  baptism  into  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Spirit." — idem,  p.  122.  There,  now  !  Surely  this  is 
broad  enough.  It  says  nothing  about  depravity,  sin, 
regeneration,  pardon,  justification,  the  inspiration  of 
the  Bible,  the  constitution  of  the  Church,  the  souls' 
immortality,  or  even  heaven  or  hell!  About  the  only 
ones  it  excludes  are  the  Jews  and  the  out  and  out  Inger- 
sollites.  The  platform  is  broad  enough  for  "Soul 
Sleepers,"  Annihihitionists,  Seventh  Dayists,  Sweden- 
borgians,  Universalists,  Socinians,  Arians,  Mormons, 
etc.,  for  they  all  agree  to  these  two  articles  of  Mr. 
Campbell's  creed.  The  result  is  that  Campbellism 
contains  a  great  variety  of  birds  of  heresy.    One  Mr. 


AND  AN  ECCLESIASTICAL  PIRATE. 


5G9 


Rains,  a  Universalist  preacher,  presented  himself  for 
admission  to  the  Mahoning  Campbellite  Association, 
professing  Universalism.  On  the  suggestion  of  Mr. 
Campbell,  he  was  received  on  condition  "that  if  these 
peculiar  opinions  were  held  as  private  opinions,  and 
not  taught  by  this  brother,  he  might  be,  and  constitu- 
tionally ought  to  be, retained." — Mill.  Harb.,vol  l,p. 
148 — quoted  in  Text  Book  on  Oamph.,  p.  325.  These 
great  questions  as  in  the  union  of  Campbellism  with 
Stonism,  Mr.  Campbell  and  his  followers  call  only 
opinions V  He  says  :  ''So  long  as  union  of  opinion 
was  regarded  as  the  proper  basis  of  religious  union,  so 
long  have  mankind  been  distracted  by  the  multiplicity 
of  sects." — Christian  System,  p.  121 .  Dr.  Thomas, 
one  of  Mr.  Campbell's  disciples,  undertook  to  carry 
out  the  glorious  (  ?)  reformaton  to  completion  by  re- 
immersing  all  the  Campbellites  who  had  not  been  im- 
mersed to  save  them. 

Mr.  Campbell  accuses  Thomas  with  teaching  that  "all 
infants,  idiots  and  heathens  sleep  through  endless  dura- 
tion— they  can  never  rise."  "All  Methodists,  Old  Side 
Baptists,  Presbyterians,  Episcopalians  and  sinners  will 
be  raised  to  the  damnation  or  annihilation."  "Eternal 
life  or  existence  conditional.  .  .  .  Man  has  no  soul 
nor  existence  separate,  distinct  and  independent  from 
the  body,"  etc.  After  a  debate  between  Mr.  Campbell 
and  his  disciple,  they  agreed  to  settle  matters  by  a 
council.  They  settled  it  upon  the  following:  "i?e- 
solved,  That  whereas  certain  things  believed  and  prop- 
agated by  brother  Thomas,  in  relation  to  the  mortality 
of  man,  the  resurrection  of  the  dead,  and  thefinal  desti- 
ny of  the  wicked,  having  given  offense  to  many  breth- 
ren, and  being  likel}'  to  produce  a  division  among  us  ; 
and  believing  the  said  views  to  be  of  no  part  icular  benefit, 


570 


CAMVBELLISM  A  NEST  OF  HERESIES. 


we  recommend  to  brother  Thomas  to  discontinue  the 
discussion  of  the  same,  unless  in  Iiis  defense  when  mis- 
represented. Paiiiville,  Amelia  Co.,  Va.  ,  Nov.  15, 
ISSS/'— Mill.  Harb.,  Fo?.  3,  p.  74,  quoted  in  Text 
Booh  on  Campbellism,  p.  329 ;  Lexington  Debate,  p. 
856;  Rice  on.  Camp.,  p.  13.  But  surely,  according 
to  Campbellism,  Mr.  Thomas  had  as  much  right  to 
preach  Ids  views  as  had  Mr.  Campbell  to  preach  his. 
Yet,  because  Thomas  was  not  so  influential,  Mr.  Camp- 
bell, after  having  brought  him  in  with  the  agreement 
that  he  should  hold  and  preach  his  "opinions,"  now 
tries  to  shut  his  mouth  !  INIr.  Campbell  said  :  "There 
is  a  growing  taste  for  opinionisms  in  the  ranks  of  the 
reformation.  This  must  be  quashed  or  there  will  be 
an  end  to  all  moral  and  religious  improvement.  .  .  . 
It  is  owing  to  the  patience  of  contradictions  and  the 
great  good  sense  of  some  of  our  more  intelligent  l)reth- 
ren,  that  schisms  have  not  already  appeared  among  us 
under  the  assumption  that  every  Christian  has  the  right 
to  propagate  his  opinions." — Mill.  Harh.,  Vol.  l,p. 
439—441.  Mr.  Campbell  says  :  "Every  sort  of  doc- 
trine has  been  proclaimed  by  almost  all  sorts  of  preach- 
ers, under  the  broad  banners  and  with  the  supposed 
sanction  of  the  begun  reformation." — Mill.  Harh.,  Vol. 
6,  No.  2,  p.  64 — quoted  in  Text  Book  on  Campb.,  p^ 
333,  and  Rice  on  Campbellism, p.  17. 

Of  this  I  have  seen  many  illustrations.  Some 
Campbellite  preachers  preach  that  Jesus  was  regener- 
ated by  baptism.  When  I  was  pastor  in  Wheather- 
fordjTex.,  a  Univers.ilist  preacher  visited  me  to  know 
if  he  could  be  admitted  into  the  Baptist  church  on  con- 
dition that  he  would  keep  silent  on  the  subject.  On 
telling  him  "of  course  not,"  he  went  and  joined  the 
Campbellite  Church  of  the  same  city.    See  Amos  3  :3  ; 


CAMPliELLISM  ANTI-SCRIPTURAL. 


571 


1  Cor.  11:2;  Gal.  5:12;  1  Tira.  1:20;  2  Thess.  3  : 
6 ;  2  John  10  :11 ;  Rev.  2  :2,  14-16,  20,  24.  See  next 
chapter. 


CHAPTER  XXX. 

CAMPBELLISM  AXTI-SCRIPTURAL  UPON  CHURCH  AUTHOR- 
ITY AND  COMMUNION. 

Campbellites  admit  to  the  "Lord's  Supper" — what 
they  call  the  Supper,  though  only  the  New  Testament 
Church  sets  the  Supper — those  whom  their  doctrine 
says  are  the  "children  of  the  devil."  "We  have  seen 
that  Campbellites  regard  uU  who  are  not  immersed  as 
in  their  sins  and  "children  of  the  devil."  They,  also, 
denounce  Baptists,  and  other  immersed  persons  as  be- 
ing "in  Babylon."  Yet,  they  offer  to  "commune" 
with  all  these  Babylonians,  etc.  They  excuse  them- 
selves on  the  plea  that  the  Church  has  no  right  to  de- 
bar any  one  from  the  Sujiper.    In  reply  to  this  : — 

1.  If  the  Church  has  no  right  to  say  who  may  com- 
mune, then  it  has  no  right  to  say  who  maybe  baptized. 
As  wrong  to  "judge"  in  the  one  case  as  in  the  other. 

2.  If  the  Church  has  no  authority  to  say  who  shall 
and  who  shall  not  receive  the  ordinances,  then  the  or- 
dinances are  as  much  in  the  hands  of  all  men  as  they 
are  in  care  of  the  Church. 

3.  If  the  church  has  no  authority  to  say  who  shall 
receive  the  ordinances,  then  it  is  the  only  organization 
which  has  no  control  over  its  ceremonies  and  institu- 
tions ! 


572 


CAMPBELIJSM  ANTI-SCRIPTURAL 


4.  If  the  church  has  no  control  over  the  ordinances, 
Church  privileges"  are  a  furce,  since  they  are  no 

more  "Church  privileges,"  than  they  are  the  world's 
privileges. 

5.  If  there  are  no  "Church  privileges"  there  is  no 
necessity  for  the  Church ;  and  nothing  gained  by  hav- 
ing it. 

6.  If  all  men  are  to  be  their  "own  judges"  of 
their  fitness  for  the  ordinances,  there  can  be  no  Church 
exclusion,  since  an  excluded  member  retains  fellowship 
in  Church  privileges  I 

7.  The  ycriptures  make  the  Churches  the  custodi- 
ans of  the  ordinances  and  of  all  affairs  of  the  kingdom 
of  Christ,  on  earth.  The  Commission  says,  disciple, 
baptize  and  teach  them  to  obsewe  all  the  institutions 
of  Christ.— Matt.  28:19,20.  (a)  Those  who  make 
disciples  are,  naturally,  the  judges  of  the  progress  and 
rights  of  the  disciple,  (b)  Peter,  on  Pentecost,  in 
that  he  commanded  certain  persons  to  be  baptized, 
judged  of  their  fitness  for  baptism. — Acts  2  :38.  (c) 
In  asking  "can  any  man  forbid  water,"  Peter  implied 
that  water  can  be  Scripturally  forbidden  for  persons 
who  are  unfit  for  baptism. — Acts  10 :47,48.  (d)  In 
Philip  saying  to  the  Eunuch,  "if  thou  believest  with 
all  thy  heart  thou  may  est,"  he  implied  his  right  to  re- 
fuse to  baptize  him,  if  he  regarded  him  as  not  born 
again. — Compare  Acts  8  :37,  with  1  John  5  :1. 

The  Churches  were  given  the  ordinances  through  the 
first  ministers.  (1)  Compare  Acts  16:4:  1  Cor.  11 : 
2.  (2)  The  Church  is  "the  pillar  and  the  ground  of 
the  truth." — 1  Tim.  3:  15.  (3)  In  caring  for  the 
things  of  the  kingdom,  the  churches  baptize — through 
their  officers — those  whom  they  think  aie  believers \uto 
their  membership.     "Him  that  is  weak  in  the  faith 


UPON  CHURCH  AUTHORITY.  •  573 

receive.*^ — Rom.  14:1.  (a)  How  receive  if  no  author- 
ity to  receive  or  reject  ?  {h)  Again,  if  the  Church  is 
not  the  judge,  how  can  it  know  whether  the  candidate 
is  "weak"  or  strong  in  the  faith — or  whether  he  has 
any  faith  at  all?  (c)  J'roslambanestlte — rrfwa^M/ij^d- 
vtaOi — means, to  admit  to  one's  society  and  fellowship." 
— Robinson'' s  and  the  other  Lexicons.  Adam  Clarke  : 
"Receive  him  into  your  fellowship;"  so  Comp.  Com., 
Doddridge,  etc.  See  2  Cor,  2  :6-10, where  the  Church 
receives  back  into  her  membership  excluded  mem- 
bers. (4)  In  caring  for  the  interests  of  the  kingdom 
the  churches  exclude  members. — 1  Cor.  5  :  4-9  ;  2 
Thess.  3:6;  Rev.  2 : 14,  15,  20 ;  3:10;  Matt.  18:17-19. 
(5)  The  Church  is  to  watch,  guard  the  interests  of 
the  kingdom  as  a  soldier,  on  guard,  guards  what  is 
under  his  care.  Teereo — rrjpiw — rendered  "observe" 
in  the  Commission — Matt.  28  :  20 — means  to  "watch, 
to  observe  attentively,  to  keep  the  eyes  fixed  upon,  to 
keep,  to  guard,  e.  gr.,  a  prisoner,  a  person  arrested, 
....  to  keep  back,  to  keep  in  store,  to  reserve." — 
Mobinson^s  and  other  Lexs.  In  the  following  passages 
it  isrendered,  "watched,"  "keepers, ""keep, ""kept." 
—Matt.  26  :36  :  28  :4  ;  Mark  7  :9  ;  John  2:10;  12  :7  ; 
17:  12,  15;  Acts  12:5,6;  16:23;  24:23;  25:4,21;  2 
Tim.  4:7  ;  James  1 :27.  Thus  the  ''keepers  did  shake;" 
"they  watched  him;"  "Peter  was  A'ep<  in  prison;" 
"the  keepers  before  the  door  A-e^^  the  prison;"  "charg- 
ing the  jailer  to  keep  them  safely;'  "commanded  a 
centurion  to  keep  Paul;"  "that  Paul  should  he.  kept 
in  Csesarea ;"  "I  commanded  him  to  be  kept;'''  ''keep 
yourselves  in  the  love  of  God."  Thus  the  church, at 
Philadelphia,  is  commended  concerning  the  interests 
of  the  kingdom,  in  that  "thou  didst  keep  my  word." 
—Rev.  3  :8. 


574         •       CAMPBELLISM  ANTI-SCRIPTURAL 


In  1  Cor.  11  :2,  katekete — xarexize — "to  hold  down, 
to  detain,  to  restrain,  to  retain,  hold  firm  in  grasp,  to 
maintain" — see  the  Lcxs. — is  used — '■'■keep  the  ordi- 
nances"—Revised  Version,  '^hoM  fast."  Thus  we 
see,  as  plainly  as  that  Jesus  Christ  is  the  Son  of  God, 
that  as  the  Jews,  under  the  Old  Dispensation,  had  the 
exclusive  care  of  the  word,  the  ceremonies,  etc.,  so 
has  the  Church  under  the  new  ;  that  the  Church,  as  a 
soldier,  with  its  eyes  Jixed  on  the  interests  of  the 
kingdom,  is  to  guard  them — as  the  Commission  reads, 
"teach  them  to  gnm-d  all  things  whatsoever  I  have 
commanded  you."  As  the  Church,  according  to  ^/<e 
word  and  the  Spirit  does  this,  Jesus  is  with  it. — Matt. 
28:20. 

Answers  to  an  Objection. 

All  that  is  necessary  to  say  to  "let  a  man  examine 
himself,"  etc. — 1  Cor.  11  :28 — is,  that  this  is  said  ex- 
clusively of  members  of  a  tScriptural  Church. — 1  Cor. 
is  written  to  a  Scriptural  Church, — 1  Cor.  1  :2. 

8.  Campbellite  concessions  to  the  Baptist  position 
being  Scriptural. 

Alexander  Campbell:  "We  do  not  recollect  that  we 
ever  argued  out  the  merits  of  the  'free  and  open 
communion  system.'  But  one  remark  we  must  offer 
in  passing,  that  we  must  regard  it  as  one  of  the  weak- 
est and  most  vulnerable  causes  ever  plead ;  and  the 
'great'  Mr.  Hall,  as  he  is  called,  has  in  his  defense  of 
the  practice  made  it  appear  worse  than  before.  In  at- 
tempting to  make  it  reasonable,  he  has  only  proved 
how  unreasonable  and  unscriptural  it  is.  " — Mill. 
Harh.,  Vol.  ,2,  p.  39.3— in  Bay-Lucas  Debate,  p. 421 . 
Apostolic  Ti?nes:  "But  I  do  not  believe  that  the  un- 
immersed  can  set  the  Lord's  table  ;  at  least  I  do  not 
believe  that  they  do  it."— 29,  1872.    M.  E. 


UPON  CHURCH  AUTHORITY  AND  COMMUNION.  575 

Lard:  "But  suppose  a  man  to  be  a  true  believer  in 
Christ,  to  be  truly  penitent,  to  be  sprinkled  and  not 
immersed,  and  sincerely  to  think  this  baptism,  t^  be 
strictly  a  moral  man,  and  to  feel  in  his  heart  that  he  is 
a  Christian — what  then?  May  he  not  commune?  I 
answer,  yes  ;  provided  it  can  be  first  shown  that  sin- 
cerely thinking  so  transnmtes  an  act  of  sprinkling  into 
an  act  of  inmiersion  or  causes  God  to  accept  the  thing 
He  has  not  appointed  for  the  thing  He  has." — In 
Quarterly  for  1863,  pp.  41-52.  Another  numl)er  of 
the  Apostolic  Times  says:  ''Open  communion  will 
not  only  kill  Baptist  Churches,  but  any  other  Churches 
holding  immersion  as  the  one  baptism,  in  which  it  is 
adopted."  Prof,  J.  McGarvey  :  "We  believe  that 
faith,  repentance  and  baptism  are  the  Scriptural  pre- 
requisites to  the  Lord's  Supper,  and  that  no  believer  is 
entitled  to  the  ordinance  until  he  has  been  bai)tizcd. 
"We  believe  the  privilege  belongs  to  all  baptized  l)elicv- 
ers,  who  are  leading  an  orderly  life  and  to  no  others." 
— Apostolic  Times,  Nov.  7th,  1874 — quottd.  The 
American  '■^Christian''''  Revieiv,  Cincinnati:  "It  is 
contrary  to  the  word  of  God  to  break  bread  and  par- 
take of  the  cup  with  persons  who  have  never  been  im- 
mersed into  the  death  of  Christ.  See  Rom.  (i." — J/ay 
10,  1881,  in  Baptist  Ba7Vier.  But  that  Campbell- 
ites  generally  "set  an  open  tal)le"  is  well  known! 

Dr.  John  Hall,  Presbyterian:  "There  is  a  tendency 
to  heap  censure  on  the  Baptists  in  this  counti  y  because 
of  the  views  generally  held  and  acted  upon  regard- 
ing the  Lord's  Supper.  'Close  Communion'  ...  is 
being  assailed  by  many  in  the  interests  of  Catholicit}'. 
It  is  a  donhtfid  Catholicity  to  raise  a  popul.ir  cry 
against  a  most  valuable  body  of  people,  who  honestly 
defend  ami  consistently  go  through  \\  l);it  they  deem  an 


576 


CAMPBELLISM  ANTI-SCRIPTURAL 


important  principle .  Our  love  for  our  brethren  should 
surely  include  the  Baptist  brethren.  And  it  is  doubt- 
ful if,  considering  the  lengths  to  which  liberal  ideas 
have  been  carried  in  this  country,  there  be  not  some 
gain  to  the  community,  as  a  whole  from  a  large  de- 
nomination making  a  stand  at  a  particular -point,  and 
reminding  their  brethren  that  there  are  church  matters 
whioh  we  are  not  bound,  and  not  even  at  liberty,  to  set- 
tle according  to  popular  demand,  as  we  would  settle 
the  round  of  a  Railroad.'''' — (My  italics.)! 

In  some  places — I  know  not  how  general  this  is — 
Canipbellites  have  so  logically  and  consistently  carried 
out  their  "let  every  man  be  his  own  judge  :  the  church 
has  no  right  to  judge  any  one,"  as  to  exclude  no  one 
from  their  societies — whatever  he  may  be  guilty  of!  ! 
In  a  debate  Avith  me,  Mr.  T.  W.  Caskey ,  one  of  the  ablest 
and  most  noted  Campl)ellite  preachers,  advocated  this 
with  all  its  broadness  and  openness ! 


tl  have  deemed  it  unnecessary  to  enter  into  an  elaborate  and 
distinct  Scriptural  argument  for  Restricted  Communion.  In  the 
Commission — Matt.  28:19-20 — the  ^rst  thing  is  to  disciple;  the 
second,  to  baptize  This  brings  into  Church  fellowship.  Com- 
pare Acts  2 :41 ;  Rom.  0:3;  John  3  5;  1  Cor.  12 -.IS.  (The  original 
here  is,  in  the  New  Version,  correctly  rendered,  '■•in  one  Spirit 
we  are  all  baptized  into  one  body" — i.  e.  having  by  grace  been 
brought  into  the  Spirit  we  are  then  baptized  into  the  Church.) 
So  the  denominations  agree  that  where  there  is  no  baptism  there 
is  no  Church  membership.  The  fkird  is  Church  life,  the  Supper, 
etc  ,  etc.  "Ye  may  eat  and  drink  at  my  table  IN  my  kingdom.' 
—  Luke  22:30.  This  makes  an  orderly  walk-membership  in  a  Scrip- 
tural Church  the  only  and  the  essential  prerequisite  to  the  Lord  s 
Supper.  From  all  but  orderly-walking  members  or  persons  all 
Church  fellowship  must  be  withheld  and  withdrawn.— 2  Thess. 
3  6.  The  statement  that  "baptism  is  the  prerequisite  to  the 
Supper"  is  incorrect  and  pernicious,  inasmuch  as  ir.  states  but 
apart  of  the  truth.  The  prerequisite  is :  An  orderly  walk  or  mem- 
bership in  a  Scriptural  Church. 


THE  lord's  table  NOT  EVERY  SABBATH.  577 


CHAPTER  XXXI. 

THE  SCRIPTURES  DO  NOT    JIAKE  IT  THE  DUTY  OF  THE 
CHURCHES  TO  "SET  THE  LORD'S  TABLE" 
EVERY  SABBATH. 

That  there  is  anything  "wrong  in  setting  the  Lord's 
Table"  every  Sabbath,  Baptists  do  not  claim.  Some 
Baptist  Churches  "commune  every  Sabbath  ;  some, 
once  every  month ;  some,  once  every  three  months, 
while  others  do  not  "commune"  so  often.  They  un- 
derstand the  Scriptures  to  leave  the  frequency'  of  par- 
taking the  Supper  to  be  decided  by  the  Churches.  But 
Carapbellites  teach  that  the  Scriptures  obligate  the 
Churches  to  partake  of  the  Supper  every  Sabbath.  As 
A.  Campbell  has  presented  the  strongest  argument 
which  I  have  ever  seen  for  every  Sabbath  communion, 
1  will  refute  his  arguments  upon  this  subject.  My  re- 
ply is  to  his  arguments  in  "jTAe   Christian  System." 

I.  Mr.  CamphelVs  arguments  are  unsound  or 
against  his  oion  position. 

1.  Mr.  Campbell  says  that  Acts  20 : 7  proves  the 
first  Churches  communed  every  Sabbath.  To  this  I 
reply:  All  it  proves  is  that  the  disciples  communed  on 
the  Sabbath.  But  Mr.  Campl)ell  says  the  inference 
that  they  communed  every  Sabbath  is  as  natural  as  it 
would  be  to  infer  ever}^  4th  day  of  July  celebra- 
tion from  one  such  celebration  on  that  day.  But,  I 
reply  to  this  :  (a)  The  ai-gument  (  ?)  proves  too  much 
since  it  would  equally  prove  that  Jesus  was  crucified 
on  the  Sabbath,  because  the  Declaration  was  declared 


578 


THE  lord's  table 


on  the  very  day  in  which  the  celebration  occurred- 
(6)  No  one  regards  it  the  demand  of  loyalty  and  pa- 
triotism to  celebrate  every  4th  of  July,  (c)  Many 
towns,  etc.,  do  not  celebrate  every  4th.  They  cele- 
brate the  day  with  no  regularity  as  to  the  frequency 
of  its  celebration.  So  do  Baptists  the  Supper.  The 
argument  of  Mr.  CaniiDbell,  therefore,  is  against  his 
own  position. 

2.  But  Mr.  Campbell  claims  that  if  Acts  20:  7 
does  not  prove  every  Sabbath  communion  it  does 
not  prove  every  Sabbath  observance.  To  this  I 
reply  :  Taken  alone,  Acts  20  :7  would  not  prove  every 
Sabbath  observance,  any  more  than  would  the  fact 
that  Jesus  partook  of  the  Supper  on  a  week  day  night 
proves  that  it  should  be  observed  on  a  week  ,day  night. 

3.  But  Mr.  Campbell  thinks  a  comparison  of  Acts 
2:42;  20:7;  1  Cor.  11:20;  16:12  proves  every  Sab- 
bath communion.  To  this  the  reply  is  :  Acts  2  :42  ;  1 
Cor.  11:20  say  nothing  about  how  often  we  are  to 
commune,  while  Acts  20  :  7,  speaks  only  of  a  Sabbath 
when  they  met  to  commune  :  and  1  Cor.  16  :  1,2,  says 
nothing  of  and  does  not  even  allude  to  communion. 
These  passages  will  now  apply  to  any  Church  which 
does  not  commune  more  than  once  in  a  month,  or, 
even  once  in  a  year. 

4.  Mr.  Campbell  says  :  "No  argument  can  be  ad- 
duced from  the  New  Testament  of  any  Christian 
congregation  assembling  on  the  first  day  of  the  week, 
unless  for  the  breaking  of  the  bread."  To  this  the 
reply  is  :  Then  we  have  no  use  for  the  Sabbath  except 
to  set  the  table! ! 

5.  Mr.  Campbell  says:  "If  it  be  not  the  duty  and 
privilege  of  every  Christian  congregation  to  assemble 
on  the  first  day  of  every  week  to  show  forth  the  Lord's 


KOT  EVERY  SABBATH. 


679 


death,  it  will  be  difficult,  if  not  impossible,  to  show 
that  it  is  their  duty  and  privilege  to  meet  monthly, 
quarterly,  semi-annually,  or  indeed  at  all,  for  this  pur- 
pose." To  this  I  reply  :  True;  but  the  Supper  is  but 
one  of  the  many  ways  by  which  the  Sabbath, f  under 
the  new,  shows  forth  the  Lord's  death.  Every  Sab- 
bath worship,  in  preaching,  singing,  praying,  etc., 
shows  forth  His  death. 

6.  But  Mr.  Campbell  says:  "Spiritual  as  well  as 
corporal  health  requires,  proper,  regular  intervals,  for 
eating."  To  this  the  reply  is:  True;  but  the  prop- 
osition does  not  prove  what  are  those  intervals — 
how  often  we  must  eat.  A  church  which  sets  the 
supper,  at  out/  regular  time  as  regularly  eats  as  does 
the  mau  who  eats  but  once  or  twice  a  day.  Some 
eat  natural  food  once  per  day ;  some  twice ;  some 
three  times  ;  some  oftener.  Yet,  they  are  all  healthy. 
So  of  the  Supper.  Campbellites,  certainly,  if  Mr. 
Campbell's  argument  is  worth  anything,  ought  to  be 
too  good  to  die ;  and  therefore  we  should  expect  them 
to  be  like  Elijah,  translated  ! 

7.  Mr.  Campbell  says:  "But,  in  the  last  place, 
what  commemorative  institution  of  any  age,  under  any 
religious  economy,  was  ordained  by  divine  authority, 
which  had  not  a  tixed  time  of  observance."  To  this  I 
reply:  (a)  Not  all  such  institutions  are  thus  regulat- 
ed. Thus,  the  rainbow,  which  reminds  us  of  the  Hood, 
and  that  there  will  not  be  another  one,  does  not  appear 
regularly.  (6)  Admitting  Mr.  Campbell's  premise,  it 
does  not  prove  that  the  Supper  may  not  be  an  "excep- 
tion to  the  rule."    (c)  The  reference  to  the  laws, 

t  The  Campbellite  notion,  that  the  Sabbath— the  ten  com- 
mandments, were  abolished  is  ortainly  false.  The  Sabbath, 
under  the  new,  is,  by  Christ,  set  upon  the  first  day  of  the  week. 


580 


THE  lord's  TAULE 


fixing  the  time  for  the  observance  of  all  commemora- 
tive institutions,  disproves  the  thing  for  which  it  is 
produced  to  prove.  Why  ?  Simply  because  they  were 
allsospecifically  and  positively  fixed  as  to  leave  no  room 
for  inference  or  misunderstanding,  as  to  the  time  and 
frequency  of  their  observance.  But  no  one  claims  any 
specific  or  positive  law,  fixing  the  frequency  of  the  ob- 
servance of  the  Supper.  Mr.  Campbell's  arguments  are 
all  inferential ;  and  like  those  for  infant  rantism,  falla- 
cious. If  then,  the  frequency  for  the  observance  of 
the  Supper  had  boeu  fixed,  like  the  institutions  to  which 
Mr.  Campl)ell  refers  and  alludes,  we  could  put  our  fin- 
ger upon  the  specific,  positive,  unmistakable  law — not 
inferences — which  so  fixes  it. 

8.  Mr.  Campbell  appeals  to  some  human  writers 
to  support  his  view.  But,  (a)  some  of  them  do  not 
advocate  Mr.  Campbell's  notion.  (6)  Some,  whom 
he  quotes,  prove  too  much  for  him.  He  thus  quotes 
John  Calvin  :  "Every  week,  at  least,  the  table  of  the 
Lord  should  have  been  spread."  '■'At  least"  implies 
that  the  supper,  first,  may  be  taken  on  other  than  Sab- 
bath days;  second,  that  there  is  no  law  regulating  the 
frequency  of  its  observance. 

9.  Mr.  Campbell  appeals  to  Church  history.  But, 
(a)  many  to  whom  he  appeals  practiced  many  serious 
errors,  (b)  Some  of  his  witnesses  are  against  him. 
Thus,  he  quotes  Henry :  "In  the  primitive  times  it 
was  the  custom  of  ?/zo?i?/ Churches  to  receive  the  Lord's 
Supper  every  Lord's  Day."  But  why  say  "many"  if 
it  were  universal  among  the  first  churches?  And  if  it 
were  not  then  universal,  how  can  he  claim  that  there 
was  any  law  for  every  Sabbath  communion?  That 
some  of  the  primitive  Churches  observed  the  Supper 
every  Sabbath,  while  some  did  not,tends  to  prove  that 


NOT  EVERY  SABBATH. 


581 


there  was  no  law  regulating  the  frequency  of  its  ob- 
servance. 

II.  I  not  only  urge  that  many  of  Mr.  Campbell's 
arguments  are  against  Ids  position,  hut  I  add  the  fol- 
lowing : 

1.  The  Scripture: — "For  as  often  as  ye  eat  this 
bread,"  etc. — 1  Cor.  10:26 — implies  that  we  are  at 
liberty  to  observe  it  weekly,  monthly,  quarterly,  etc. — 
so  we  do  notecase  to  observe  it. 

2.  All  positive  institutions  are,  as  to  all  their  es- 
sential laws  and  regulations,  governed  by  positive  law. 
This  law  is  plainl}'  de(;lared  ;  never  to  l)e  inferred.  As 
no  positive  law  fixes  the  frequency  of  the  observance  of 
the  Supper,  it  is  clear  that  its  frequency  is  left  option- 
al with  the  Churches. 

But  Mr.  Campbell  replies  :  "If  its  frequency  is  left 
to  us  we  may  commune  but  once  in  our  lifetime.  As 
well  say  that  because  the  frequency  of  secret  prayer, 
prayer-meetings,  singing,  eating,  sleeping,  etc.,  is  left 
to  us,  we  may  pray  but  once  in  secret,  attend  but  one 
prayer-meeting,  sing  but  once,  eat  but  one  meal  and 
sleep  but  one  sleep,  etc.,  during  our  lifetime  !  !  !  Had 
Mr.  Campbell  been  able  to  point  to  a  "thus  saith  the 
Lord"  for  every  Sabbath  communion,  he  would  not 
have  been  driven  to  such  foolish  argument. 

3.  Yearly  communion  has  more  appearance  of 
plausibility  than  weekly  communion.  Why?  Because 
the  Passover  was  observed  annually ;  and  the  Supper 
being  instituted  at  the  close  of  the  Passover,  %cith  no 
express  statement  that  it,  too,  was  to  not  be  observed  annu- 
ally, would,  at  first  view,  appear  to  be  designed  for  an- 
nual observance.  Of  course,  this  is  not  a  legitimate 
inference.  But  it  has  more  of  seeming  legitimacy  than 
has  weekly  communion. 


582  CAMPBELLISM  IS  MORMONISM  AND 


4.  Wednesday  or  Thursday  night  communion  has 
as    much    support    as  every  Sabbath   communion. f 

The  Campbellite  quotes  Acts  20:7:  "On  the  first 
day  of  the  week"  they  came  together  "to  break 
bread,"  and  declares,  "therefore,  every  first  day  of 
the  week."  So  one  may  refer  to  Matt.  27  :26-29,  and 
declare,  therefore,  the  Supper  should  be  observed  every 
Wednesday  or  Thursday  night! 

From  the  nature  of  Mr.  Campbell's  arguments  and 
the  added  negative  arguments,  we  can  safely  say  that 
the  frequency  of  the  observance  of  the  Supper  is  left 
to  be  regulated  by  the  churches. 


•1 

CHAPTER  XXXII. 

CAMPBELLISM,  TO  A  GREAT  EXTENT,  MORMONISM  AND 
MORMONISM  A  SPROUT  OF  CAMPBELLISM. 

I  do  not  include  in  the  heading  of  this  chapter  po- 
lygamy and  some  other  errors  of  Morraonism.  Polyg- 
amy and  some  other  errors  were  after  inventions  of 
Mormonism.  A  sect  of  Mormons  repudiate  polygamy; 
and  hold,  substantially,  Campbellism. 

1.  Campbellism  and  Mormonism  agreeing  in  doc- 
trine. Rev.  S.  Williams,  who  was  very  familiar  with 
Mormonism,  its  rise  and  progress,  in  1842,  published 
a  pamphlet,  entitled  '■'Mormonism  Exposed.''  In  that 
he  showed  that  Sidney  Rigdon  was  excluded  from  the 
Baptists  for  advocating,  among  other  errors,  the  fol- 

fl  say  "Wednesday  or  Thursday  night"  as  there  is  a  controver- 
sy as  to  which  of  these  nights  it  was  instituted  on. 


MOKMOXISM  IS  A  SPROUT  OF  CAMPBELLISM.  583 


lowing  :  "1.  That  Christians  are  not  under  obligations 
to  keep  the  moral  law,  it  having  been  abolished  by  our 
Savior.  ...  3.  That  a  change  of  heart  consists 
merely  in  a  change  of  views  and  bnptism.  4.  That 
there  is  no  such  thing  as  religious  experience.  5.  That 
saving  faith  is  a  mere  crediting  of  the  testimony  given 
by  the  evangelists,  such  as  all  have  in  the  truth  of  any 
other  history.  6.  That  it  is  wrona:  to  use  the  Lord's 
prayer,  inasmuch  as  the  reign  of  Christ  had  already 
commenced."  These,  except  the  first  and  the  last, 
tlie  reader  of  this  book  has  seen  are  fundamental  doc- 
trines of  Campl)ellism.  See  the  Chapters  of  this  book 
on  regeneration,  repentance,  faith,  and  the  witness  and 
the  work  of  the  Spirit.  The  last  error  Campbellism 
equally  holds.  Thus  A.  Campbell  says:  "No  person 
with  common  understanding  of  the  first  five  books  of 
tLe  New  Testament  can  pray,  in  the  sense  of  the 
Lord's  prayer  for  the  coming  of  a  kingdom  which  came 
1800  years" ago." "—J////. VoL^  5,  p.  544— in 
Hay's  Text  Book  on  Campbellism.  As  to  the  abolition 
of  the  moral  law  the  Old  Testament  Campbellites  are 
well  known  to  claim  that  it  was  abolished  and  that 
Christ  instituted  a  new  law. 

But  Mr.  Williams  pointed  out  other  Mormon  errors 
which  are  fundamental  to  Campbellism.  Says  Mr. 
Williams  of  Rigdon :  "The  doctrine  of  baptismal 
regeneration,  as  baptism  for  (to procure)  remission  t)f 
sins  was  the  leading  error  of  Mr.  Rigdon.  The  others 
all  followed  in  train.  This  being  the  premise,  taken 
for  granted,  Arianism  was  adopted  at  once  :  for  if  by 
baptism  we  obtain  remission,  then  bfood  divine  was  not 
indispensable  to  wash  away  sin;  and  hence  they  (Rig- 
don's  party)  and  the  Arians  of  the  West  in  a  short 
time  coalesced."    This  is  just  what  Chapter  24,  of 


584 


CAMPBELLISM  IS  MOKMONISM  AND 


this  book,  proves  took  place  in  the  history  of  Catnp- 
bellisra.  Mr.  Williams  proceeds  :  "Nor  had  they  any 
sei'vice  for  the  Holy  Spirit  to  perform  in  this  scheme, 
except  for  necromantic  purposes,  inasmuch  as  baptism 
was  the  i-egenerating  process,  or  as  a  kind  of  reward 
held  out  to  tempt  men  to  crucify  the  Son  of  God 
afresh,  by  relying  upon  baptism  for  pardon,  instead  of 
trusting  in  His  blood."  Except  the  "necromancy" 
this,  we  have  seen,  in  the  Chapters  of  this  book  on 
the  work  of  the  Spirit,  and  onCampbellism  and  bap- 
tismal regeneration,  is  fundamental  to  Campbellism. 
To  this,  like  Campbellism,  Mormonisra  adheres  to  a 
blind,  literal  interpretation  of  the  Bil)le  upon  the  sym- 
bolism of  the  ordinances,  etc.  Mormonism,  like 
Campbellism,  believes  in  the  apostasy  of  the  Church, 
and  in  restoring  the  "ancient  oi'der  of  things" — in 
originating  a  new  Church.  Says  Mr.  Williams  :  Rig- 
don  "frequently  spoke  of  restoring  the  ancient  order 
of  things." — See  Chapter  9,  of  this  book.  Mormon- 
ism also,  as  did  A.  Campbell,  when  he  began  his,  so- 
called,  reformation,  slandered  niinisteps,  by  saying 
they  "milched  the  goats;"  that  ministers  were  sec- 
tarian hirelings — See  the  part  of  this  book  on  the 
early  history  of  Campbellism. 

Thus  Mormonism,  with  Campbellism,  agrees  upon 
the  following  fundamental  errors ;  First,  the  aV)olition 
of  the  moral  law,  of  the  Old  Testament ;  second,  that 
a  change  of  heart  is  not  miraculous,  but  is  a  more 
change  of  views  ;  third,  that  man  is  not  totally  de- 
praved ;  fourth,  that  the  Spirit  does  not  miraculously 
or  personally  regenerate  ;  fifth,  that  baptism  is  regen- 
eration ;  sixth,  that  faith  is  a  mere  intellectual  belief 
in  the  truth  of  the  testimony  of  the  evangelists ;  sev- 
enth, that  the  Deity  of  Christ  is  of  so  little  or  no 


MORMOXISM  IS  A  SPROUT  OF  CAMPBELLISM. 


585 


worth-,  that  Campbellites  united  with  non-believex's  on 
His  Deity ;  eighth,  that  the  blessed  Bride  or  Church 
of  Christ  has  become  an  ecclesiastical  harlot  or  an  ec- 
clesiastical apostate  :  ninth,  that  men  are  to  reform 
her  or  originate  new  Churches;  tenth,  that  the  Lord's 
prayer  should  not  be  prayed;  eleventh, that  the  Script- 
ures, on  the  symbolism  of  baptism,  are  to  be  liter- 
ally interpreted.  Here  are  eleven  fundamental  errors, 
which  tconJd  utterly  destroy  Chnstianity,  held  in  com- 
mon hy  Campbell istn  and  Mormonism. 

Rev.  H.  L.  Morehouse,  D.  D.,  Secretar}'  of  the 
American  Baptist  Home  Mission  Society,  to  whom, 
through  the  Home  Mission  Monthly,  of  May,  1885,  I 
am  indel^ted  for  the  above  quotations  from  Mr.  Wil- 
liams, says :  "Attention  has  been  attracted  to  the 
striking  similarity  between  some  of  the  doctrines  of 
the  Campbellites  and  those  of  the  Mormons,  as  con- 
tained in  the  'Doctrine  of  the  Covenants.'  This  is 
significant  as  bearing  upon  Rigdon's  relation  to  both 
systems.  Thus,  in  a  'revelation'  to  one  Phelps  it  is 
said  :  'After  thou  hast  been  baptized  by  loater,  which 
if  you  do  with  an  eye  single  to  my  glory,  yott,  shall 
have  a  remission  of  your  sins,  and  a  reception  of  the 
Holy  Ghost  ...  In  the  index  to  this  authorized  book 
of  'Doctrine  and  Covenants'  is  a  reference  as  follows: 
'Baptism  necessary  for  salvation,'  and  turning  to  p. 
87,  we  read  in  the  'Commandments  of  the  Apostles,' 
'Every  soul  who  believeth  on  your  words,  and  is  bap- 
tized by  loater  for  the  remission  of  sins,  shall  receive 
the  Holy  Ghost.'  " 

Campbellites  may  reply  to  this:  "But  look  at  our 
differences."  To  this  I  say:  Since  Campbellites 
differ  among  themselves  as  easily  can  they  prove  that 
none  of  them  are  Campbellites,  by  making  the  same 


586 


CAMPBELT.ISM  IS  MORMCINISiM  AND 


challenge;  for  the  dii^erences  between  Camphellites 
and  Mormons  are  far  less  than  the  agreements.  And 
as  to  polygamy, Rev.  H.  J.  Eddy,  D.  D.,  well  remarks  : 
"Mornionisni,  in  its  origin,  was  decidedly  opposed  to 
polygamy." — Home.  Miss.  Monthly,  May,  1885. 
Not  a  fev  Mormons  not  only  repudiate  polygamy  but 
claim  to  l)e  the  true,  original  Mormons. 

2.  Mormonism  historically  traced  to  Campbellism. 
Says  Mr.  Williams  :  "Sidney  Rigdon  was  reared  on  a 
farm  about  twelve  miles  from  the  city  of  Pittsburgh. 
He  professed  to  experience  a  ch:inge  of  heart  when  a 
young  man  and  proposed  to  join  the  Church  under  the 
care  of  Elder  David  Philips.  But  there  was  so  much 
miracle  about  his  conversion,  and  so  much  parade 
about  his  profession  that  the  pious  and  discerning 
pastor  entertained  serious  doubts,  at  the  time,  in  re- 
gard to  the  genuineness  of  the  work.f  He  was  re- 
ceived, however,  by  the  Church,  and  baptized  by  the 
pastor,  with  some  fears  and  doubts  upon  his  mind. 
Very  soon,  Diotrephes  like,  he  put  himself  forward, 
seeking  the  pre-eminence,  and  was  well  nigh  supplant- 
ing the  tried  and  faithful  minister  who  had  reared 
and  nursed  and  fed  the  Church  for  a  long  series  of 
years.  So  thoroughly  convinced  was  father  Philips 
by  this  time  th  it  he  was  not  possessed  of  the  spirit  of 
Christ.  .  .  .  that  he  declared  his  belief,  'that  as  long 
as  he  (Sydney)  should  live  he  would  be  a  curse  to  the 
Church  of  Christ.'  Some  time  after  this  he  moved  to 
Warren,  Ohio,  from  which  he  came  to  this  city,  and 
connected  himself  with  the  First  Regular  Baptist 
Church,    then    in    its   infancy,    January,  1822." 

t  This  is  but  one  of  the  many  evidences  that  Baptists  never 
believed  that  "sights,"  "sounds,"  "convulsions,''  took  place  in 
conversion. 


MORMOMSAt  18  A  SPROUT  OF  C.V:MPBKLLISM  587 


In  an  account,  too  long  to  here  copy,  Mr.  Wil- 
liams tells  us  that  Eigdon,  soon  after  joining  this 
Church,  became  its  pastor.  He  tells  us  that  his 
views  soon  got  up  so  much  dissatisfaction  in  the 
Church  that,  July  H,  1823,  he  was  charged  hy  a 
regular  meeting  of  the  Church,  with  preaching  the 
abrogation  of  the  Olil  Testament  moral  law;  that 
a  change  of  heart  is  only  change  of  views  ;  that  faith 
is  mere  intellectual  belief  ;  that  it  is  wrong  to  use  the 
Lord's  prayer;  and,  he  then  points  out  the  other 
Campliellite  views  of  Rigdon — see  previous  division  of 
this  Chapter  for  them — tor  which,  bv  the  advice  of  "a 
council  of  messengers  and  ministers  from  neighboring 
Churches,  which  convened  in  Pittsburgh,  on  October 
the  11th,  1823,"  he  was  condemned,  "while  that  part 
of  the  Church  protesting  against  his  errors  were  rec- 
ognized as  the  regular  Church."  This  was  very  much 
like  A.  Campbell's  course.  And  the  following  is  much 
of  A.  Campbell's  history,  out  and  out.  Mr.  Williams 
continues:  "From  this  time  forward,  like  other  men 
and  seducers,  he  waxed  worse  and  worse.  After  pro- 
claiming his  false  doctrines  for  some  time  in  the  Court 
House,  he  left  the  city  and  moved  to  the  Western  Re- 
serve in  1824.  In  the  course  of  his  peregrinations 
he  did  all  the  mischief  he  could  to  the  Churches  which 
gave  him  permission  to  preach  in  their  houses, t  and 
in  numbers  of  cases  succeeded  in  forming  a  party  and 
securing  to  them  the  property  of  those  Churches,  not 
by  legal  right,  but  by  stratagem  or  force.  During  the 
interim  between  his  exclusion  from  the  Regular  Bap- 
tist Denomination  and  the  time  of  his  avowal  of  Mor- 


t  This  is  what  good  our  churches  receive  from  permitting  her- 
etics to  use  their  church  houses,  Wheu  will  our  churches  obey 
2  John  10,11? 


588  CAMPBELLISM  IS  MORMONISM  AND 


monism,  he  propagated  the  doctrines  of  Alexander 
Campbell,  and  circulated  his  periodicals  and  books. 
In  fact,  he  was  the  lirst  leading  man  converted  from 
Baptist  doctrines  to  those  of  Mr.  Campbell.  The  doc- 
trine of  baptismal  regeneration,  or  baptism,  for  (to 
procure)  the  remission  of  sins  was  the  leading  error 
of  Mr.  Kigdon.  The  others  all  followed  in  train." 
From  this,  Mr.  Williams  continues  Rigdon's  history  to 
where,  "remembering  the  failure  of  Simon  Magus  to 
purchase  the  power  to  work  miracles,  he  procured  the 
services  of  Josejjh  Smith,  Jr.,  who  soon  became  a 
partner  with  him  in  the  concern;  having  received  his 
lessons  in  witchcraft  from  Beelzebub  while  Sydney  Rig- 
don  was  preparing  the  'Manuscript  Found'  under  the 
tuition  of  Lucifer  for  the  grand  imposition  to  be  prac- 
ticed upon  the  unwary  and  ignorant.  All  this,  too, 
under  the  pretended  sanction  of  the  Holy  Spirit.  Mr. 
Williams,  here,  proves  that  Rigdon  stole  a  Manuscript 
of  a  novel,  written  by  Solomon  Spaulding,  in  Ohio, 
between  the  years  1808  and  1811.  Of  this  Rigdon 
made  the  Mormon  "Bible."  "Prior  to  1827,  Smith 
(Joseph  Smith)  was  pretending  to  tiiid  silver  and 
gold,  money  and  jewelry,  about  Palmyra,  O.,  by  look- 
ing into  his  peep-stone,  but  never  dreamed  of  the  book 
of  Mormon,  until  brought  to  him  from  Sidney  Rig- 
don." 

H.  J.  Eddy,  D.  D.,  of  N.  Y.,  who  is  familiar  with 
the  early  history  of  Mormonism,  gives,  substantially, 
the  same  account,  and  explains  how  Rigdon  happens 
to  not  figure  as  prominently  in  Mormonism  as  does  Jo- 
seph Smith.  This  was  because  Smith  got  a  few  more 
" revelations" (  ?)  than  did  Rigdon,  one  of  which  read, 
concerning  Smith:  "Thou  art  blessed  henceforth,  that 
bear  the  keys  of  the  kingdom  given  unto  you  .  .  . 


MORMONISM  IS  A  SPROUT  OF  CAMPBELLISM.  589 


thou  shalt  be  called  a  seer,  a  translator,  a  prophet,  an 
apostle  of  Jesus  Christ,  an  elder  of  the  Church." 
Accordingly,  the  Church  and  the  individual  members 
are  commanded  "to  keep  the  commandments  which 
you  have  received  by  the  hand  of  my  servant,  Joseph 
Smith." 

The  sum  of  the  origin  of  Mormonism  is  :  1.  Sid- 
ney Rigdon  hypocritically  professed  the  truth  and 
united  with  the  Baptist  Church.  2.  If  not  a  Camp- 
bellite,  at  the  time  he  joined,  he  soon  after  became 
one.  3.  He  was  excluded  from  the  Baptist  Church  for 
the  fundamental  doctrines  of  CampbeUism.  4.  He 
was  Alexander  Campbell's  right  hand  man  in  seducing 
and  dividing  Baptist  churches  with  CampbeUism. 
5.  He  was  Me  founder  of  Mormonism.  6.  He  found- 
ed Mormonism  with  CampheUite  doctrines.  7.  He 
never  renounced  or  abandoned  Campbellite  doctrines. 
8.  CampbeUism  and  Mormonism  are,  to-day,  much 
more  alike  than  they  are  different.  H.  To  his  Camp- 
beUism, Rigdon  added  the  claims  of  "revelations"  etc. 
10.  "What  Rigdon  added  to  CampbeUism  was  added 
only  to  exalt  himself  and  give  him  greater  influence  iu 
propagating  CampbeUism. 

Thus  we  see  that  CampbeUism  and  Mormonism  are, 
to  a  very  great  extent, — fundamentally — the  same  in 
origin,  principles,  doctrines  and  history. f 

While  in  California,  I  had  considerable  acquaintance 
with  Mormons,  who  were  not  of  the  polygamous  kind. 
I  can,  therefore,  truly  say.  Mormon  claims  are  as  le- 
gitimate as  are  those  of  the  Campbellites.  Others 

t  Had  Church  Succession  been  believed  in, neither  Mormonism 
nor  CampbeUism  could  have  been  successful.  But,  if  the  Church 
is  a  harlot  any  one  may  originate  a  new  Church. 


590 


CAMPBELLISM  IS  MORMONISM  AND 


who  have  mingled  with  the  members  of  these  two  sects 
bear  the  same  testimony. 

Prof.  Whitsitt,  of  the  Southern  Baptist  Theological 
Seminary,  a  few  years  ago,  in  a  lecture  proved  that 
Camp])ellism  and  JNIornionism  are  very  near  akin.  The 
Campbellites  raised  their  hands  in  horror  and  de- 
nounced him.  But  he  soon  silenced  their  guns  by  un- 
deniable facts. 

The  Western  Recorder,  of  Louisville,  contains  the 
following:  ''The  Religious  Herald  recently  cited  at- 
tention to  the  well-kjiown  fact  that  the  Mormon  gospel 
is  identically  the  same  as  the  'ancient  gospel'  of  the 
Campbellites,  with  the  trifling  exception  that  the  Mor- 
mons insert  the  laying  on  of  hands  between  the  items 
of  remission  and  the  Holy  Spirit.  This  is  a  point  of 
great  importance  in  the  chain  of  proof  that  Mormon- 
ism  sprung  from  Campbellism,  and  the  circumstance 
is  so  indubitable,  as  we  have  several  times  pointed, 
that  Prof.  McGarvy  admits  it  without  hesitation. 
But  the  Herald  also  says  that  the  IMormons  re-haptize 
for  the  remission  of  sins,  and  suggests  that  in  this  re- 
gard they  are  more  logical  and  consistent  than  the 
Campbellites.  It  requests  the  views  of  the  Christian 
Standard  on  that  point,  and  desires  to  know  whether 
it  does  not  think  the  Mormons  in  this  resi)ect  have  de- 
veloped the  'ancient  gospel'  with  better  abilit}^  and 
success  than  the  (^ampbellites.  We  hope  the  Herald 
will  be  more  fortunate  in  its  efforts  to  draw  out  the 
Standard  than  other  people  have  been.  Of  late  the 
Standard,  for  reasons  of  its  own,  which  we  do  nut 
pretend  to  be  able  to  divine,  has  grown  as  'dumb  as 
an  oyster'  on  these  matters." 

The  following  shows  that  so  near  is  Mormonism  to 
Campbellism,  that  notwithstanding  all  the  Campbellite 


MORMOXISM  tS  A  SPROUT  OF  CAMPBELLISM.  591 


pretensions  to  love  Baptists — which,  by  the  way,  is 
only,  la  most  cases,  to  hide  their  own  deformity  and  as 
a  passport  to  favor — Canipbellites  unwittingly  ac- 
knowledge the  nearness  of  the  two  sects.  "We do  not 
hesitate  to  say  that  an  intelligent  Mormon  has  a  better 
understanding  of  the  way  in  which  a  sinner  can  come 
to  Christ  and  be  saved  than  has  the  Western  Recorder.'' 
— The  Christian  Standard — quoted.  Thus  the  lead- 
ing Campbellite  paper  owns  up  to  the  likeness  of 
Campbellism  to  iSlormonism — "a  better  understanding 
of  the  way  imch  ieh  a  sinner  can  come  to  Christ  and  be 
saved"  than  have  Bajitists. — for  all  Baptists  heartily 
endorse  the  Western  Recorder.  Let  the  reader  turn 
back  to  that  part  of  tiiis  chapter,  in  which  Mormonism 
is  proved  to  teach  eleven  fundamental  Campbellite 
heresies  as  its  foundation,  and  he  will  see  that  the 

Christian"  Standard,  in  the  above  quotation,  meant 
what  it  said.  To  this  the  Religious  Herald  well  adds: 
"No  man  among  the  Baptists  has  a  better  reputation 
for  orthodoxy  than  has  the  editor  of  the  Western  Re- 
corder, and  yet  Bro.  Errett  does  'not  hesitate'  to  pre- 
fer the  gospel  as  preached  by  'an  intelligent  Mormon' 
to  that  i)roclaimed  by  editor  Caperton.  So  much  the 
worse  for  Bro.  Errett.  His  avowed  preference  for  the 
Mormon  faith  to  that  of  the  Baptist  will  cause  some 
])cople  to  wonder  why  he  l)ecame  so  nervous  over  Prof. 
Whitsitt's  charge  that  the  two  systems  (his  and  the 
Mormon's)  have  much  in  common." 

Nothing  is,  therefore,  clearer  than  that  INIormonism 
and  Campbellism  are  a  "chip  off  the  same  block." 


592 


CAMPBELLISM  CONDEMNED 


CHAPTER  XXXin. 

CAMPBELLISM  CONDEMNED  BY  ITS  FRUITS. 

"uBy  their  fruits  ye  shall  Tcnow  them.'''' — Jesus 
Christ.  Campbellites  may  point  to  their  educational 
institutions,  to  their  fine  "Church"  buildings,  to  their 
members  who  hold  "positions  in  society,"  etc.,  as  the 
fruits  of  their  system.  But  I  reply  first,  so  can  Rome, 
the  "Mother  of  Harlots,"  and  so  can Mormonism,  etc. 
Second,  inasmuch  as  these  are  to  be  found  without 
Campbellism  or  any  religion,  there  is  no  evidence  that 
they  are  its  fruits.  Campbellites  even  i^oint  to  Presi- 
dent Garfield.  But  his  character  was  due,  so  far  as 
earthly  influence  is  concerned,  to  the  venerable  Presi- 
dent Hopkins,  of  Williams' College,  by  whom,  in  his 
younger  days,  he  was  moulded,  and  to  whom  he,  him- 
self, attributed  much  of  his  greatness. 

I.  The  fruits  of  Campbellism  negatively  consid- 
ered. 

1.  The  Campbellite  Church,  during  1800  years  of 
Christian  history,  being  non-existent,  did  nothing  in 
giving  us  our  civilization  and  in  saving  men.  This, 

,   Campbellites  cannot  deny,  since  CamiDbell  founded 
their  sect  with  Stone's  aid. 

2.  The  Campbellite  Church  has  not  Christianized  or 
civilized  one  tribe  or  nation. 

3.  The  Campbellite  Church  has  done  nothing  to 
teach  men  that  Jesus  Christ's  promise,  to  preserve  His 
Church  has  been  kept. 

4.  The  Campbellite  Church  has  done  nothing  in 


BY  ITS  OWN  FRUITS. 


593 


givincr  us  our  American  Government.  It  was  in  exist- 
eiu-e  nearly  half  a  century  before  the  founders  of  Camp- 
bcllism  built  and  launched  their  craft. 

It  may  l)e  truly  said  that  if  the  Cainpbellite  Church 
were  blotted  from  the  pages  of  history,  the  loss  would 
nut  be  observed  or  felt  by  the  nations  of  earth  or  by 
Ciiristianitj^  The  world  and  the  Church,  during  1800 
y(>ars,  moved  on  without  the  Campbellite  Church,  and 
w  thout  it  can  move  on  until  the  end  of  time. 

II.  Camiibellism,  in  its  fruits,  considertd  positively . 

1.  Campl)eHism  has  taught  the  world  that  the 
Bride  or  Church  of  Christ  is  an  ecclesiastical  harlot. 

2.  It  has  taught  the  world  that  the  "gates  of  hell" 
have  prevailed  "against"  the  Church. 

3.  Campbellism  has  tausrht,  by  example,  that  men 
may  originate  new  churches. 

4.  By  examiDle, Campbellism  has  helped  throw  open 
the  tlood-gate  to  heretics  anil  new  sects.  If  one  man 
may  divide  the  Christian  world  with  a  new  sect,  so 
may  all. 

5.  Campbellism  has  added  another  "sect"  to  the 
babel  of  sectarian  confusion.  Campbell  ackuowled<>ed 
it  "a  faction:  consequently  a  sect." — Jeter  on  Camp- 
btllism,  p,  101 .  That  Campbellism  originated  with 
the  foolish  design  of  uniting  the  sects  does  not  better 
the  matter.  As  A.  Campbell  acknowledged:  "All 
the  modern  sects  have  been  got  up  with  the  desii  e  of 
getting  back  to  primitive  Christianity." — Christian 
System, p.  102. 

6.  Campbellism,  by  denying  inherited  and  total  de- 
pravity, has  encouraged  the  sinner  in  believing  his  case 
not  so  desperate  as  the  Bible  makes  it.  Thus  Camp- 
bellism has  furnished  Satan  one  of  his  chief  helps  to 
keep  the  sinner  from  the  Great  Physician  and  to  in- 


594 


CAMPBELLISM  CONDEMNED 


duce  him  to  trust  in  forms.  Long  ago,  Campbellism 
was  prophetically  condemned  : — "They  have  healed  also 
the  hui-t  of  my  people  lightly,  saying,  Peace,  peace, 
when  there  is  wo  peace." — Jer.  6:14. 

7.  Campbellism  has  substituted  water  for  faith. 

8.  Campbellism  has,  in  reality,  while  pretending 
to  teach  the  gospel,  substituted  and  preached  a  differ- 
ent gospel  than  that  of  the  Bible. 

9.  While  pretending  to  follow  the  Bible,  Camj)bell- 
ism  follows  A.  Campbell.  A.  Campbell  refers  those 
who  want  to  know  what  Campbellites  believe,  to  his 
writings:  "I  would  refer  those  who  may  be  solici- 
tous to  examine  these  principles  more  fully"  "espe- 
cially" to  "  the  Christian  Baptist,"  "as  well  as  to 
other  publications." — Christian  System,  p.  10.  T. 
P.  Haley,  a  leading  Campbellite  preacher,  at  the 
time  he  uttered  the  words,  pastor  of  the  first  Camp- 
bellite Church,  of  St.  Louis,  said,  of  A.  Campbell : 
The  term  Campbellism  in  this  lecture  is  "used  to  in- 
dicate the  views,  the  teaching  or  the  system  of  doc- 
trine, or  the  body  of  divinity  first  promulgated  and 
defended  in  the  United  States  by  the  Campbells." — 
Globe- Democrat.  Clarke  Braden,  a  leading  Campbel- 
lite, in  the  Christian,"  of  St.  Louis,  Nov.  26,  1874, 
as  quoted  in  the  ^m.  ^a^.  Flog,  says:  "Though  we 
as  a  people  are  very  sensitive  about  being  called  Camp- 
bellites and  having  our  teaching  called  Campbellism, 
still  I  am  inclined  to  think  that  many  of  us  are,  to 
some  extent,  Campbellites.  Campbellites;  and  certain 
notions  obtain  among  us  that  can  properly  be  called 
Campbellisms,  It  would  be  strange  indeed  if  such 
were  not  the  case.  When  a  man  of  Bro.  Campbell's 
commanding  abilities  has  left  his  impress  upon  the 


BY  ITS  OWN  FRUITS. 


595 


age  that  he  has  on  this,  men  of  inferior  abilities  f 
will  be  very  apt  to  follow  him  as  a  leader,  even 
though  he  caution  them  as  Bro.  C.  ever  did  against 
such  a  tendency.  So  there  will  be  a  likelihood  of  his 
views  being  adopted,  and  being  allowed  to  pass  un- 
questioned because  they  are  his.  We  have  a  class  of 
writers  who  are  constantly  referring  to  what  'Bro. 
Campbell  has  said,'  and  to  'what  he  taught  in  the 
Christian  Baptist  and  the  Harhivger,  and  to  the  gos- 
pel as  at  first  preached  by  our  brethren.'"  Yet 
Campbellites  imagine  that  they  follow  the  Bible!  ! 

10.  By  scoffing  at  prayer  for  sinners,  at  inherited 
and  total  depravity,  at  the  work  of  the  Spirit,  at  faith 
alone,  at  genuine  revivals,  Campbellism  has,  no  doubt, 
led  hundreds  of  thousands  into  perdition. 

Says  the  Journal  and  Messenger:  "Rev.  Thomas 
Munnell,  one  of  the  editors  of  the  Apostolic  Times, 
has  an  article  in  a  recent  number  of  that  paper,  head- 
ed 'Praying  Before  Baptism,'  in  which  he  tries  to  cor- 
rect an  error  into  which  he  thinks  many  of  his  co-re- 
ligionists have  fallen,  in  that  there  is  no  inquiry  be- 
fore baptism  as  to  the  religious  exercises  of  the  candi- 
date ;t  and  he  cites  the  case  of  a  young  man  brought 

t  Let  any  Campbellite,  if  he  can,  show  where  Campbellites, 
generally,  do  not  equally  follow  Campbell 

X  Just  here,  I  enter  my  emphatic  protest  and  warning  against 
this  tendency,  which,  among  some  of  our  Baptists,  is  being  seen 
"We  hear  little  of  repentance  among  them,  but  "believe,  believe, 
only  believe :'"  "you  can  believe  in  a  moment"  while  there  is  not 
an  emotion  of  the  heart,  not  a  turning  from  whiskey  drinking, 
from  lying,  impurity,  dishonesty  as  to  paying  debts,  keeping 
promises,  as  to  business,  and  other  statements  and  as  to  covet  - 
ousness,  as  to  not  loxdng  God  and  man.  Bejides.  some  preachers 
ask  the  candidate  for  membership,  '-leading  questions"  which 
anyone  can  answer,  let  candidates  whisper  in  their  ears  what 
they  tell  the  Church,  tell  the  Church  that  they  have  seen,  talked 
with  the  candidate,  and  are  well  satisfied,  and  the  candidate  en- 


596 


CAMPBELLISM  CONDEMNED 


before  the  officers  of  ;i  Church  because  of  his  habits 
of  'whiskey  driuliing  and  blasphemy.'  To  the  ques- 
tion wliether  he  had  been  in  tlie  habit  of  praying  be- 
fore his  baptism,  he  replied,  'No  ;'  and  when  asked  if 
he  ever  had  prayed  subsequently  to  his  baptism — six 
months  before — he  answered,  'No.'  In  his  reflections 
on  the  case  and  the  peculiar  liability  of  his  brethren 
to  receive  uuregenerated  sinners  into  their  Churches, 
Mr.  Munnellsays: 

'The  rebellion  of  the  Christian  Church  against  the 
mourners'  bench  system  I  fear  has  swung  the  pendu- 
lum so  far  the  other  way  that  some  ministers  forget  to 
teach  and  impress  the  work  of  prayer  as  they  ought 
even  after  their  candidates  are  baptized.  In  my  own 
preaching  I  go  back  of  that  and  urge  those  to  pray 
who  have  not  confessed  themselves  to  be  sinners,  love 
the  Savior  and  be  fit  for  baptism.  And  as  we  have 
prayed  for  their  conversion  before  they  came  forward, 
so  very  often  after  they  come  we  all  kneel  down  and 

ters  the  church  without  arising,  mailing  his  own  "confession" 
to  the  whole  church.  Much  of  this  is  done  by  "evangelists"  who 
love  to  count  heads  and  report  what  great  things  they  have  done. 
In  this  way,  some  of  our  churches  are  Hooded  with  deceived 
souls  and  with  corruption  Campbellism  is  not  sanctified  by 
being  adopted  into  Baptist  practice.  "Believe,  believe!"  when 
not  penitent  as  was  the  ja.iler,  ignores  repentance;  is,  thus,  Camp- 
bellism without  the  water.  Preach  repentance — repentance  which 
makes  honest,  truthful,  pure,  God  and  man  loving  men  and  wo- 
men, and  church  members  whose  hands  and  pocket-books  are 
open  to  all  New  Testament  calls  Only  such  repentance  quali- 
fies the  soul  to  look  up  to  Christ,  lovingly  cling  to  Him  as  its 
Savior— to  believe.  Only  these  are  genuine  repentance  and  faith. 
No  man  or  woman  can  be  saved  without  them,  and  without  them  in 
their  order 

God  requires  our  churches  to  let  no  minister  take  the  govern- 
ment out  of  their  hands  by  thus  rushing  members  into  their  fel- 
lowship. Stop  him,  in  a  prudent  way,  even  in  the  meeting  No 
minister  should  dare  assume  such  responsibility. 


BY  ITS  OWN  FRUITS. 


597 


pray  for  thera,  that  they  may  hiy  hold  on  Christ  by 
faith  and  may  understand  that  it  is  all  of  grace  that 
they  are  saved  by  his  blood,  urgiug  them  at  tlie  same 
time  to  prayerfully  humble  themselves  under  the 
mighty  hand  of  God.'  " 

But  few  are  the  members  among  Campbellites  who 
are  so  near  being  a  Baptist  as  this :  In  fact,  I  never 
saw  this  done  among  Campbellites. 

A  few  weeks  later  the  Journal  and  Messenger  said: 
"It  may  surprise  some  of  our  readers  (though  it  may 
not  surprise  others)  that  Mr.  Munnell  is  called  in 
question  for  his  view  that  the  candidate  for  baptism 
ought  to  pray,  and  is  asked  to  cite  a  passage  of  Script- 
ure upon  which  he  bases  his  theor}'.  In  his  reply, 
Mr,  Munnell  cites  the  case  of  Cornelius  and  the  fulfill- 
ment of  the  prophecy  on  the  day  of  Pentecost,  and  in 
vindication  of  his  view  that  only  a  praying  penitent, 
such  as  Paul,  should  be  baptized,  he  reveals  a  condi- 
tion of  things,  to  our  view  the  natural  result  of  the 
theory  held  by  the  followers  of  Alexander  Campbell. 
He  says  : 

'It  is  dangerous  to  discourage  the  prayers  of  the 
penitent,  for  the  terrible  tendency  now-a-days  is  to 
join  the  Church  rather  than  to  be  joined  to  the  Lord  ; 
to  make  shallow  jjrofessions  without  any  breaking 
of  the  fallow  ground  of  the  heart;  and  having  never 
learned  to  pray  before  baptism,  to  neglect  it  afterwards 
all  through  a  fruitless  and  joyless  life  in  the  Church. 
1  find  many  members  of  the  Church  that  confess  that 
they  have  never  prayed  in  their  lives,  and  I  am  satisfied 
it  conies  from  never  having  been  taught  aright  either 
l)efore  or  after  baptism  as  to  that  privilege.  Our  revi- 
valists often  baptize  scores,  and  never  say  but  little 
about  prayer  in  any  way,  and  then  we  wonder  why 


598 


CAMPBELLISM  CONDEMNED 


our  members  are  so  lukewarm  and  careless  about  the 
Church.  Poor  souls,  they  are  destined  to  live  a  cheer- 
less, Christless  life,  with  but  little  comfort  and  no  con- 
secration to  the  work  of  the  Lord.'"  (My  italics.) 
Had  Bro.  Munnell — for  I  can  Brother  any  man  who 
writes  as  above  ;  for  it  shows  him  a  Christian,  though 
in  Babylon — added:  "and  finally  be  lost,"  he  would 
have  told  the  whole  truth,  concerning  most  members 
of  the  Campbellite  Church. 

Eld.  Pickens,  a  Campbellite  preacher,  of  note,  ap- 
peared in  the  CJtristian  Preacher,''''  and  re-appeared 
in  the  Apostolic  Thnes,  thus:  "A  young  preacher, 
whose  n:ime  was  familiar  to  only  a  few  congregations, 
was  invited  to  visit  a  small  congregation.  Being  some- 
what gifted  in  exhortation,  he  induced  several  to  join 
the  Church.  This  so  gratified  the  brethren  that  they 
were  induced  to  continue  the  meeting  several  weeks, 
and  at  the  conclusion,  nearly  a  hundred  accessions  were 
counted.  The  good  news  of  the  'glorious  meeting' 
was  heralded  all  over  the  land  by  our  papers.  The 
young  |)reacher  received  a  shower  of  encomiums  and 
made  for  himself  almost  a  national  reputation  as  a 
great  preacher.  What  has  become  of  the  Church? 
Why , you  can  now  count  all  its  faithful  members  on  your 
fingers  and  leave  out  yo\iv  thumbs.  The  faithful  are 
as  few  now  as  before  the  revival,  and  indeed  fewer; 
and  the  church  in  a  far  worse  condition.  Many  of  the 
converts  (?)  have  rarely,  if  ever,  darkened  the  door 
since  their  bai)tism.  Tliis  is  no  isolated  case.  It  is 
t/te  work  of  a  general  rule  that  has  few  if  any  excep- 
tions. Will  brethren  weigh  the  following  words?  Our 
safest,  ablest,  most  conservative  preachers  are  being 
rapidly  diiven  from  the  field.  It  is  not  merely  a 
question  of  financial  support.    Not  by  any  means.  It 


BY  ITS  OWN  FRUITS. 


599 


is  the  rags  for  proselytes  and  itching  ears." — (My 
italics.) — In  the  Am.  Baptist  Flag. 

This  reminds  of  our  Savior's  language:  "Ye  com- 
pass sea  and  land  to  make  one  proselyte  ;  and  when  he 
is  become  so,  ye  make  him  two-fold  more  a  son  of 
hell  than  yourselves." — Matt.  23  :15. 

Of  course,  abuses  exist  everywhere.  But  this,  as 
Bro.  Munnell,  in  next  to  the  last  quotation,  rightly 
shows,  is  the  natural  result  of  C a mphellisin ;  and,  as 
Mr.  Pickens  says,  ^'■is  no  isolated  case,"  hut  is  the  worJc 
of  "a  cjeneral  rule  thai  has  fexo  exceptions''  among  the 
CamjjhelUtes.  With  Baptists,  it  is  the  exception  and  is 
contrary  to  their  doctrine  and  practice.  May  our 
churches  so  "watch"  that  it  may  ever  be  against  their 
doctrine  and  practice.    See  Eev.  2  :20;  3  :<S-12. 

2.  According  to  facts  and  acknowledgments  of 
Campbcllites,  themselves,  Campbcllism  is  a  failure. 

The  testimony  on  the  last  point  is  the  acknowledg- 
ment of  members  of  the  Cami)bellite  Church,  that 
Campbellisni  is  worse  than  a  failure. 

On  the  eldership,  the  ^'Christian"  Preacher  says: 
"AVe  consider  that  our  mistake  has  been  right  here,  as 
it  is  evidently  the  rock  on  which  our  bark  is  now  about 
to  be  dashed  to  pieces.'' — American  Baptist  Flag. 
(My  italics.) 

In  Apostolic  Guide,  Jacob  Creath  acknowledges : 
"Popedom  is  our  pastorate.  .  .  .  We  have  nearly  all 
the  same  things  that  Papists  and  sectarians  have." — 
Baptist  Banner. 

The  Christian  jPreac/ier,"  of  Apr.  21,  1881,  ac- 
knowledges :  "The  facts  are  against  our  theories,  which 
is  proof  that  our  theories  on  this  question — of  the  elder- 
ship— are  utterly  worthless," — American  Baptist 
Flag. 


600 


CAMPBELLISM  CONDEMNED 


The  American  Cliristian  Review  sets  up  the  ac- 
kiiowledncinent  and  wail:  "When  Alexander  Camp- 
bell, with  his  illustrious  coadjutors,  abandoned  the 
sectarian  world  forever,  over  sixty  years  ago,  and  es- 
caped the  mystic  realms  of  Babylon,  they  inaugurated 
a  work  which  meant  the  complete  restoration  of  the 
'ancient  order  of  things.'  .  .  .  This  proposed  religious 
revolution  stax'ted  off  with  wonderful  momentum.  .  .  . 
But,  alas  !  Since  the  inauguration  of  that  auspicious 
period,  there  have  been  many  betrayals  of  Jesus  Christ 
and  many  forfeitures  of  sacred  pledges.  From  among 
ourselves  there  have  arisen  up  many  men,  speaking 
perverse  things,  and  drawing  many  disciples  after 
them,  subverting  the  faith  of  the  weak  minded,  essay- 
ing to  make  improvements  on  the  Constitution  of  the 
Church,  and  deluding  themselves  and  their  hearers 
with  the  idea  that  gain  is  Godliness,"  etc.,  etc. 

The  Christian:'"  "This  reformation  started  out 
with  a  purpose  so  glorious  that  it  was  well  worthy  of 
the  ambition  of  Alexander  the  Great.  It  aspired  to 
the  conquest  of  the  world.  It  would  unite  all  Chris- 
tians and  then  the  world  would  be  converted.  For 
a  while  our  success  more  than  equaled  our  most  san- 
guine expectations.  Then  there  came  a  change;  our 
chariot  wheels  dragged  heavily,  and  though  we  still 
make  progress  it  does  not  meet  the  promise  of  our  first 
success." — American  Baptist  Flag. 

The  Christian''  Standard  shows  that  Baptist  stu- 
dents for  the  ministry,  number  899  andtlie  Campbellite 
but  115;  whereupon  it  wailingly  remarks  :  "Tlie  gain 
from  this  source  does  not  more  than  counterbalance 
the  loss  by  death."  Upon  which  the  American  Bap- 
tist Flag  well  says :  "It  is  evident  that  Canipbellism 
has  seen  itt>  best  days  and  is  in  the  decline  of  life.  Let 


BY  ITS  OWN  FRUITS. 


601 


it  die.    The  sooner  the  better  for  the  cause  of  Christ." 

The  American  Christian  Revieio  again  says  :  "The 
introduction  of  the  organ  has  not  only  ruined  many 
churches,  but  at  this  very  time  is  preparing  the  way 
for  an  organic  separation — a  separation  into  two  dis- 
tinct bodies." 

The  Independpnt  says:  "Considerable  discussion  .  . 
respecting  the  division  of  the  denomination."  Thus, 
Camphellism  will  result  in  the  additional  two  sects  to 
sectarian  confusion. 

The  Evangelist,  says  the  Christian  Index,  "quot- 
ed Rev.  B.  B.  Tyler  as  saying  that  after  sixty  years 
of  effort  the  Campbellitcs  have  failed  in  all  the  large 
cities;"  upon  which  the  Index  well  remarks  :  "That  is 
where  Apostolic  Christianity  won  its  chief  triumphs: 
can  the  Christianity  of  the  Canipbellites  be  apostolic 
and  reach  such  different  results?" 

^i\yg>  \.\\Q  American  Baptist  Flag :  "We  learn  that 
fifty  years  ago  there  was  one  Baptist  Church  in  New 
York  city,  small  in  membership.  At  the  same  time 
there  was  one  Campbellite  Church  in  the  same  city. 
That  is  true.  The  Campbellite  Church  still  exists  in  a 
weak  condition,  but  the  one  Baptist  Church  has  grown 
to  fifty  Baptist  Churches.  This  is  the  way  the  Canip- 
bellites are  about  to  take  the  world."    So  generally. 

The '■^  Christian''  bewails  the  condition  of  Camp- 
bellism  :  "Many  Christians  are  asleep.  The  apathy 
seems  general.  There  is  a  wide-spread  indifference. 
Christ  is  not  kept  in  the  temple.  Has  the  world  for- 
gotten there  is  a  hell?  Do  Christians  believe  there  is  a 
lieaveu?  Many  have  no  love  for  the  prayer  meeting. 
Many  neglect  the  Lord'.-^  Day  meetings.  Some  still 
figiit  the  mission  work.  Some  bite  and  devour  their 
brethren.    Cold,   cold,  cold   are   man}'  Christians  I 


i 


,   .  -4 

602    CAMPBELI.ISM  CONDEMNED  BY  ITS  OWN  FRUITS. 

Many  preachers  have  gone  to  'tent  making.'  The 
Lord's  treasure  everywhere  is  empty.  God  robbed  in 
scores  of  churches.  Has  the  devil  been  unchained? 
Is  vital  piety  clean  gone  from  the  church?  The 
churches  cannot  always  mock  God;  He  is  not  deaf  I 
The  drunkard  and  swearer  at  the  Lord's  table! 
What  a  picture  for  angels  to  look  on.  The  extortion- 
er, the  oppressor,  and  the  worldling  on  the  church 
book?  Will  the  I;ord  forbear  forever?  Does  not  His 
anger  burn  to-day  ?  The  Church  is  sleeping  on  a  vol- 
cano ;  how  long  the  hidden  fires  of  God's  wrath  will  be 
restrained  we  know  not,"  etc.,  etc. — Journal  and  Mes- 
senger. 

Bewails  the  Old-Path  Guide:  "A  strong  and  in- 
fluential brother  writes:  'In  view  of  all  that  has  been 
said,  is  there  any  righteous  reason  for  our  existence  as 
a  people?  If  Garrison,  Errett,  Moore,  are  right,  wh}'^ 
continue  the  struggle?  I  confess  mj^self  disheart- 
ened and  disappointed.'  Thousands  of  the  best  of 
brethren  are  feeling  just  as  this  brother  feels.  The 
fact  forces  itself  upon  every  right-thinking  mind  that 
if  these  brethren  are  right  in  their  position  which  the 
combined  godless  war  on  the  editor  of  the  Guide 
has  brought  out,  the  Reformation  is  a  miserable  fail- 
ure. There  is  not  a  reason  under  heaven  why  ive  should 
longer  exist,  or  why  we  should  ever  have  existed.  If 
this  is  the  result  of  a  seventy  years'  struggle  for  a 
restoration  the  whole  thing  is  a  farce  and  a  fizzle. 
Brethren,  we  have  either  to  buckle  on  anew  our  ar- 
mor and  dispute  every  inch  of  such  ground,  or  just 
make  up  our  minds  to  an  inglorious  surrender.  Let 
others  do  as  they  may  ;  let  craven  cowardice  seal  the 
lips  and  stay  the  pens  of  professed  friends  of  the  Mas- 
ter ;  as  for  us,  we  shall  'die  in  the  lastditch,'  with  our 


A.  CAJIPBELL   SICK  OF  CAMPBELLISM.  fi03 

'face  to  the  foe.'  Our  faith  is  that  the  Lord  will 
bring-  us  out  of  all  this." — American  Baptist  Flag. 

Thus,  we  see  the  folly  of  poor,  sinful  man,  claiming 
that  the  Church  is  an  apostasy,  and  claiming  to  get  up 
a  new  church.  Reason,  if  nothing  else,  should  teach 
these  Campbellites  that  if  Jesus  Christ  could  not  or- 
ganize a  church  which  could  stand  against  the  influence 
of  error — "the  gates  of  hell" — surely  A.  Campbell 
could  not.  Thus,  we  see  the  failure  and  the  folly  of 
Campbellism. 

By  its  fruits,  as  shown  by  facts  and  by  wails  of  its 
own  friends,  Campbellism  is  anti-Scriptural. 


CHAPTER  XXXIV. 

A.  CAMPBELL,  BEFORE  HIS  DEATH,  TO  A  GREAT  EXTENT, 
SICK  or  CAMPBELLISM. 

Only  a  few  years  after  Mr.  Campbell  originated  his, 
so-called,  "reformation"  he  wailingly  said;  "Every 
sort  of  doctrine  has  been  proclaimed,  by  almost  all 
sorts  of  preachers,  under  the  broad  banners  and  with 
the  supposed  sanction  of  the  begun  Reformation." — 
Mill.  Harh.,  Vol.  6,  No.  2,  p.  64;  Ray's  Text  BooJc 
on  Campbellism,  p.  333. 

But,  a  few  years  before  his  death,  Mr.  Campbell  ex- 
pressed greater  dissatisfaction  with  Campbellism.  Prof. 
E.  Adkins,  D.  D.,  formerly  a  professor  in  Shurtleff 
College;  then  a  professor,  pro  tern..,  in  Iowa  State 
University ;  an  author  of  several  books  ;  a  writer  of 
wide  reputation;  and,  one  of  the  Bible  Revisers, — in 


604 


A.  CA>IPBELL  SICK  OF  CAMPBELLISM. 


the  service  of  the  Am.  Bib.  Union, — a  few  years  aoro 
told  me  that  he  talked  over  the  subject  with  Mr. 
Campbell,  while  they  worked  together  in  the  Bible 
Rooms ;  and  that  Mr.  Campbell  then  expressed  a 
change  of  views.  In  1883,  1  wrote  to  Prof^  Adkins 
and  requested  him  that,  as  he  is  now  waiting  for  the 
boatman  to  "row  him  over  the  river,"  to  give  me,  in 
writing,  his  statement  as  to  Mr.  Campbell's  change  of 
views.    In  answer,  I  received  the  following  letter: 

"In  regard  to  the  conversation  I  had  with  Alexander 
Campbell  in  the  Bible  rooms,  my  memory  does  not 
serve  me  to  give  a  definite  verbatim  statement.  In 
substance,  hoioever,  he  said  that  he  had  changed  his 
views  on  the  subject  of  the  personality  and  work  of 
the  Holy  Spirit.  We  talked  sometime  on  the  subject, 
and  the  views  he  expressed,  seemed  to  be  orthodox; 
such  as  any  sound  and  true  Baptist  would  accept.  The 
doctrines  which  he  held  and  taught  in  earlier  life  on 
this  subject,  and  which  are  still  held  and  taught  by  his 
followers,  and  are  characteristics  of  Campbellism,  as  it 
now  prevails,  he  held  no  longer,  if  I  rightly  understood 
him;  and  our  conversation  took  up  most  points  of  the 
so-called  'current  reformation.'  "    {Isly  italics.) 

The  reader  will  notice;  first,  that  Prof.  Adkins'  ve- 
racity is  above  question  ;  second,  that  his  scholarship 
and  arute  mind  would  not  be  likely  to  misunderstand, 
where  thei'e  was  ample  opportunity  for  understanding  : 
third,  that,  working  in  tlie  same  rooms  with  Mr. 
Campbell,  and  talking  "some  time"  on  the  subject, 
gave  him  ample  opportunity  to  understand  Mr.  Camp- 
bell; fourth,  that  Prof.  Adkins  expresses  himself  with 
great  care  and  conscientiousness  ;  fifth,  that  while  de- 
clining to  attempt  a  wr6f/?  report,  he  is  very  positive 
as  to  the  '■'■substance''  of  the  conversation  which  took 


A.  CAMPBELL  SICK  OF    CAMPBELLISM.  605 


place  between  him  and  Mr.  Campbell ;  sixth,  that  the 
conversation  not  only  covered  the  personality  and  the 
work  of  the  Spirit,  but  "that  it  covered  most  points" 
of  Campbellism ;  seventh,  that,  as  uttered  by  Prof. 
Adkins  while  waiting  to  cross  "death's  cold  flood,"  it 
is  equivalent  to  a  dying  declaration. 

Moreover,  such  were  Mr.  Campbell's  and  Prof.  Ad- 
kins' relations  and  intimacy,  as  co-workers  in  Bible 
translation,  that,  to  no  one  would  Mr.  Campbell  more 
likely  reveal  his  change  of  views,  than  to  Prof.  Ad- 
kins. Had  Mr.  Campbell's  life  been  spared  a  few 
years  longer,  his  views  would,  probabl}',  have  suffi- 
ciently ripened  to  have  burst  forth  in  an  open  retrac- 
tion of  Campbellism.  As  it  is,  he  sleeps  too  soon  ; 
hut,  let  us  hope  that,  through  the  mercy  of  a  forgiv- 
ing Savior,  which  covers  our  weakness,  that  he  sleeps 
in  peace. 

Could  his  "clayey  lips"  break  their  silence,  no 
doubt  that  they  would  implore  his  followers  to  cast 
away  their  notions  and  seek  the  Bible  as  the  only  guide 
to  their  faith  and  practice. 

"TV/ws  saith  the  Lord,  thy  Redeemer,  the  Holy  One 
of  Israel:  I  am  the  Lord  thy  God,  which  teachelh 
thee  to  profit,  which  leadeth  thee  by  the  way  tJion 
shouldst  go.  Oh,  that  thou  hadst  hearkened  to  my 
conwiandments I  then  had  thy  peace  been  as  a  riv- 
er, AND   THY    RIGHTEOUSNESS    AS  THE  WAVES  OF  THE 

SEA.— Isa.  48:  17,  18. 


THE  END. 


OLD  TESTmiENT  ETIS  VlltHTED 

IS  THE  ONLY  BOOK  ESPECIALLY  AND  EXCLUSIVELY  VIN- 
DICATING OLD  TESTAMENT  ETHICS. 


n    8 

r  o 

;4  "Z)as  buch  sheint  mir  gute  apolo-  0 
Q  getishe  dienste  zu  thun,^^—PROF,  J,  A,  § 

^  nOBNER,  n.  D.,  Author  of  the  ''Person  of^ 
;3  Christ"  etc.,  and  Professor  of  Theology  in  Berlin  Uni-  ^ 
versity,  Germany — in  a  letter  to  the  Author.  ° 

«  gr 

I 


-t;^    IS  IT  BEST  TO  THROW  ASIDE  A  CIRCULAR  ON  THE  LONO  NEEDED 


BOOK,  WHICH  DELIGHTS  SCHOLARS  OF  DIFFERENT  CREEDS, 
SUCH  AS  BISHOPS  BOWMAN,  HURST,  WILEY,  WILSON, 


^  PARKER,  PIERCE,  PROFESSORS  GEO.  P.  FISHER, 

JOHN  A.  BROADUS,  H.  G.  WESTON,  AND 
©  LEADING  PAPERS  AND  QUAR-  % 

d  TERLY  REVIEWS?  g 


S  g- 

^  Please,  at  least,  glance  over  the  testimony  of  *^ 

Eighty 'f  OUT  representative  witnesses,  of  different  i 


Denominations,  in  the  following  pages. 


JMoiiey  lor  a  <3roo<i  Book  is  Oapi- 


Old  Testament  Etliics  Vindicated, 

BY  REV.  W.  A.  JARREL, 

Is  a  volume  of  287  pages.  It  has  a  full,  convenient  table  of  con- 
tents and  index.    It  is  well  printed  and  well  bound  in  cloth. 

Your  attention  is  asked  to  the  following  points: — 

1.  The  book  exhibits  the  relation  of  the  morality  of  the  Old  Tes- 
tament to  that  of  the  New. 

2.  The  book  proves  the  morality  of  the  Old  Testament  as  pure  as 
that  of  the  New. 

3.  The  book  compares  the  morality  of  the  Old  Testament  with 
that  of  its  Apocryphal  books. 

4.  The  book  compares  the  morality  of  the  Old  Testament  with  tho 
morality  of  the  writings  of  Confucius,  of  Buddhism,  of  Greek,  Ro- 
man, and  the  representative  heathen  religions  and  philosophies  of  all 
ages. 

5.  The  book  compares  the  morality  of  the  Old  Testament  with  the 
representative  infidel  writers  of  all  schools  and  of  all  ages. 

6.  The  book  takes  up  the  objections  of  infidels  to  the  morality  of 
the  Old  Testament,  such  as,  "David,  the  man  after  God's  own  heart," 
yet  a  bad  man;  polygamy;  "taking  women  to  themselves"  in  Jew- 
ish wars;  slavery;  women  and  children  and  family  life  in  the  Old 
Testament;  the  imprecatory  Psalms;  stoning  to  death  disobedient 
children,  etc.,  etc.,  and  fairly,  carefully  answers  them  one  by  one, 
and  proves  that  the  laws  of  the  Old  Testament,  relative  to  all  these 
things  to  which  objections  ai'e  made,  witness  to  its  purity  and  divine 
origin. 

7.  The  book  evades  no  difficulty. 

8.  The  book  corrects  many  of  the  translations  of  the  Old  Testa- 
ment— according  to  the  latest  scholarship — which  have  aflbrdrd  in- 
fidels matter  for  objections. 

9.  The  book  constitutes  a  full  commentary  on  all  the  difficult  pas- 
sages of  both  the  Old  and  the  New  Testament,  relating  to  Old  Testa- 
ment morality. 


tal  ixivested  in  Bi'ains  and  Heai*t. 


10.  The  book  is  a  great  help  to  the  study  of  Moral  Science. 

1 1 .  The  book  is  a  great  help  to  a  true  understanding  of  the  moral 
customs  and  usages  of  ancient  times. 

12.  The  book  has  a  clear  exposition  of  the  relation  of  prayer  to 
natural  law. 

13.  The  book  has  a  bold,  full,  clear-cut  answer  to  the  question, 
often  asked :  "  Why  damned  for  unbelief,  if  men  are  not  bad  menl" 

14.  The  quotations  are  said,  by  the  ablest  scholars,  to  be  invalua- 
ble to  every  one. 

15.  Volume  and  page  of  the  books,  whence  the  quotations  are 
made,  are  carefully  given. 

16.  A  new  feature  of  the  book  is,  it  throws  infidels  into  defense 
of  their  immoral  writings  and  positions. 

17.  No  other  book  in  the  world  is  exclusively  devoted  to  a  sys- 
temritic  and  full  treatment  of  Old  Testament  etliics. 

18.  Ministers,  especially,  need  it.  So  gi-eat  a  man  as  Bishop 
Wilson  (Meth.),  of  Baltimore,  writes:  "I  expect  to  use  the  material 
of  the  book,  which  is  about  the  best  proof  I  can  give  of  my  estimate 
of  its  value."  See  testimony  on  this  point,  in  this  pamphlet,  from 
Eev.  T.  H.  Pritchard,  D.  D. 

19.  It  is  a  hand-book  to  the  whole  subject  of  Old  Testament  mo. 
rality.  As  John  A.  Broadus,  D.  D.,  LL.D.,  professor  in  the 
Southern  Baptist  Theological  Seminary,  Louisville,  Ky.,  says  of  the 
book :  "Your  work  will  greatly  assist  intelligent  laymen  in  private 
defense  of  the  Scriptures  as  well  as  ministers  in  public  discoui-se." 

20.  Its  suggestive  nature,  as  J.  R.  Graves,  LL.D.,  editor  of  the 
Tennessee  Baptist,  says,  will  supjjly  ministers  with  much  thought 
for  sermons. 

21.  The  book  formulates  and  gives  the  rules  necessary  to  under- 
stand and  vindicate  Old  Testament  morals.  To  those  who  are  not 
skilled  in  Old  Testament  interpretation,  this  featiire  of  the  book 
makes  it  worth  its  price. 

22.  Persons  of  all  creeds,  of  all  positions,  need  this  book. 

In  this  country  and  in  Europe  the  book  has  received  but  three  or 
four  unfavorable  reviews.  In  a  book  review  the  Sunday-School 
Times  remarks:  "A  book  must  have  special  merit  which  has  earned 
the  unstinted  praise  of  scholars  and  thinkers  in  all  of  the  Christian 
church."  The  following  letters,  newsi>aper  and  quarterly  reviews 
are  from  representative  men  of  different  creeds,  and  many  of  them 
of  the  greatest  scholarship  of  Europe  and  America.  Please  read,  or, 
at  least,  glance  over  the  names  of  the  indorsers  of  this  book : — 


Grood  Boolis  Create  a  Taste  which  is 
4 


BAPTIST  TESTIMONY. 

Prof.  JOSEPH  ANGUS,  I>.  D.,  President  Regents' Park  College,  London,  (Eng.), 
and-a  BUjle  translator,  writes  : — 
"I  have  examined  it  with  pleasuro.    I  think  it  well  suited  to  meet  the  siirit  of  the  times. 
We  have  two  or  three  smaller  books— recently  published  on  this  side — but  the  subject  well 
descr\  es  a  systematic  discussion,  such  as  you  give." 

Krv.  AL.EX.  IHcIi.'VREN,  ».        o(  Manchester,  Eng.,  the  prince  of  the  Baptist 

pulpit,  writes  :— 

■'A  work  of  great  diligence  and  accuracy  which  puts  its  arguments  stronyly  and  p  )pularly, 
and  Mill  be  valuable  in  meeting  objections  brought  against  the  Old  Testamcit  on  the  gruund 
of  its  morality,  and  in  impressing  its  readers  with  the  lofty  tone  of  the  moral  teaching  of  the 
earlier  revelation." 

Rev.  C.  H.  SPURGEON,  London,  Eng.:— 

"It  will  be  favorably  mentioned  in  The  Sword  and  Trowel." 
Rev.  A.  HOVEY,  D.        President  Newton  Theological  Seminary,  Massachusetts:— 

It  is  vigorously  and  earnestly  written;  it  is  bold  and  manly  in  defense  of  precious  truth; 
vindicates  faithfully  the  ethics  of  the  Old  Testament.  I  should  think  it  would  invi^'orate  the 
faith  of  doubtinir  souls  and  lead  some  who  have  taken  up  juperficial  objections  to  the  morality 
taught  in  the  Old  Testament,  to  reconsider  them  and  rejoice  in  the  truth." 

Rev.  H.  a,  WESTON,  D.  D.,  President  Crozer  Theological  Se-ninary,  Pennsylvania:— 
"In  'Old  Testament  Ethics  Vindicated,'  Mr.  Jarrel  has  treated  a  very  important  subject  in 
a  very  interesting  way.  His  positions  are  well  taken,  his  interpretations  of  the  great  prin- 
ciples of  the  divine  administration  are  sound,  and  he  has  supported  them  by  a  copious  refer- 
ence to  acknowledged  authorities.    The  wide  circulation  of  the  book  will  be  of  great  service." 

Rev.  J.  P.  BOYCE,  ».  D.,  lili.n^  President  of  Southern  Baptist  Theological  Sem- 
inary, Kentucky:— 

"  I  am  struck  with  the  vigor  of  your  discussion  and  the  \alue  of  the  matter.  I  shall  take 
i'leasure  in  commending  your  book  to  my  students." 

Rev.  A.  H.  STROIVdr,  D.  D.,  President  of  Rochester  Theological  Scniinarv,  New 
York:— 

"  It  shows  extensive  reading,  and  the  positions  taken  seem  generally  true.  I  hope  it  will 
have  enough  of  a  circulation  to  compensate  for  the  labor  you  have  expended  upon  it." 

Rev.  W,  R.  ROTHWEIii:<,  D.  JD.,  President  of  WilliLvm  Jewell  College  and  Theo- 
logical Seminary,  Mo. : — 
"  It  meets  a  special  want  at  this  time,  and  will  be  very  helpful  to  many." 

Rev.  HOWARO  OSGOOD,  ».  D.,  Iil>.1>.,  Prof.  O.  T.  Interpretation  in  Roch- 
ester Theological  Seminary,  and  a  Bible  translator:- 
"I  can  say  with  great  pleasure,  I  am  very  glad  to  see  that  you  have  turned  your  atten- 
tion to  the  defense  of  the  Old  Testament,  and  I  hope  your  efforts  will  be  greatly  blessed  of 
liod." 

Rev.  JOHN  A.  BROADUS,  D.  D„  Iilj.n.,  Professor  in  Southern  Baptist 
Theological  Seminary:— 

"Old  Testament  ethics  is,  in  my  judgment,  a  valuable  book  On  the  whole  I 

think  it  well  suited  to  do  good.  You  have  drawn  on  a  very  wide  range  of  authorities,  stating 
their  \  iews  with  admirable  condensation  and  discussing  the  questions  invol\  ed  with  terseness 
and  vigor." 

Prof.  W.  R.  HARPER,  PH.  I>.,  Prof.  Hebrew  and  O.  T.  Interpretation  in  Baptist 

Tiieological  SenFiinary,  Morgan  Park,  (Chicago):— 
"  You  have  certainly  done  well  under  the  circumstances,  for  there  is  no  more  difficult 
■iuhject."   "  I  am  glad  that  Old  Testament  Ethics  has  succeeded  so  well.    I  trust  that  it  may 
be  a  fmancial  success  also." 

Prof.  REUBEN  A.  GUIIin,  I/I/.l>.,  Brown  University,  R.  L  :-  - 
"  I  am  glad  you  have  published  such  a  work." 


a  SSaleg-uard  ag-ainst  Trashy  XS-eadingf. 

5 


BeT.  GEORCiE  DAXA  BOARDKAX.  D.  I>„  Philadelphia  :- 

"  It  is  »  strikins  bonk.  It  discusses  a  momentous  matter  with  vigor  of  thought,  cleamen 
of  expression,  amplitude  of  citations." 

Rev.  WIMil.ASI  CATHCART.  ».        PhUadelphia  :- 

"It  shows  extensive  research,  great  ability  and  profound  reverence  for  the  divine  word  ; 
it  is  a  defense  of  Old  Testament  morals  which  can  never  be  successfully  assailed.  The 
thoughtful  young  Christian,  the  Sunday  School  teacher  and  the  minister  of  Jesus  needs  such  a 
work  and  will  be  deeply  gratefol  to  the  author  for  it."  "I  am  glad  it  has  been  such  a  suc- 
cess." 

Bev.  (>}£OR»E  C.  L,ORI.lIER,  ».  D„  Chicago:— 

"  BeUe\e  me,  I  appreciate  its  contents.  You  have  done  a  good  work,  and  one  that 
deserves  the  applause  of  Christians  everywhere.  The  subject  treated  is  a  ditScult  one,  but 
you  have  haudled  it  with  care,  ability,  and  discrimination." 

Rev.  S.  H.  FORD,  D.  J>^  lili.D..  Editor  Christian  Repository,  St.  Louis:— 
"  1  ha\  e  noticed  with  hearty  commendation  your  work  on  Old  Testament  Ethics," 

Rev.  TUO!$.  AR3IITA<^£,  D.  D.,  New  York  :- 

"  Its  perusal  must  be  of  great  pr.  lit  to  those  who  are  not  familiar  with  the  subtatie*  ol 

the  present  cnitroversy  between  Clmstianity  and  skepticism.   It  bears  marks  o(  a  large 

research,  and  of  a  forceful  mind  in  the  use  of  material  collected." 

Rev.  T.  H.  PB1TCH.4.RI>,  ».  D..  formerly  President  Wake  Forest  College,  pastor 
Broadway  Baptist  Chtirch,  Louis\  ille  : — 
"I  ha^e  read  it  with  much  profit.  The  work  gives  evidence  of  considerable  learniner,  is 
written  with  clearness  and  vigor  and  is  remarkably  suggestive.  Single  chapters  in  the  book 
will  give  a  pastor  the  germ  thought  of  half  a  dozen  sermons.  This  feature  of  the  book  makes 
it  of  special  value  to  all  who  wish  to  teach  the  truths  of  religion." 

Rev.  R.  C.  Bl'KLESOX,  I>.  ».,  President  Waco  University,  Prof.  W.  J. 
Brown.  Rev.  B.  H.  CARROIiL..  ».  I>„  Waco,  Tex.  :— 
"  We  have  examined  with  great  interest  large  portions  of  your  book  .... 
and  feel  that  such  an  examination  fully  justifies  us  in  saying  :   1st.  The  topic  is  well  chosen 
and  timely.    2d.  The  treatment  of  it  is  able,  instructive  and  entertaining.   3rd.  The  treatise, 
as  a  whole,  will  be  a  valuable  addition  to  our  apologetic  Literature." 

Rev.  J,  B.  TH09CAS.  ».  D„  Brooklyn,  N.  Y.  :- 

"  1  am  slow  to  commend  a  bo<ik  because  I  will  not  indorse  what  I  have  not  read.  I  have, 
at  length,  been  able  to  look  through  your  Old  Testament  Ethics  and  take  great  pleasure  in 
expressing  my  high  appreciation  of  the  laborious  and  judicious  treatment  you  ha-.e  gi\  en  the 
subject.  It  is  a  problem  oi  immense  and  immediate  importance  and  men  ousht  to  welcome 
every  help  to  its  solution.  I  think  the  book  eminently  fitted  to  do  good,  especially  as 
presenting  a  candid  and  irresistible  refutation  of  reckless  statements." 

Rev.  FRAXK  ADKIXS,  Elyria,  O.:- 

"  I  am  glad  you  kave  published  a  work  which  shows  such  «vident  care  and  ability  io  its 
preparation  upen  a  subject  so  timely." 

Rev.  F.  B.4L.IXBRII>(jrE,  D.  D.,  author  ot  leveral  popular  books  on  missions, 
Warwick,  R.  I.  :— 

"  I  congratulate  you  on  the  authorship  of  Old  Testament  Ethica  It  will  do 

good  long  after  you  are  at  rest. " 

Rrv.  C.  A.  HOBBS,  author  of  the  grand  poem  an  siege  of  Ticksburg,  Batavia,  IlL,  now 
01  Delavan,  Wis.:— 

"  It  is  such  a  book  as  the  pastor  can  use,  with  the  large  majority  of  instances  he  meets, 
1) -tter  than  any  other. "• 

Rev.  Ci.  S.  BAIIjI',  D.  I>.,  an  eminent  author,  Ottumwa,  Iowa:— 

"It  presents  a  ^-ast  amount  of  information.  It  very  clearly  and  happily  sweeps  away 
m  <st  if  not  all  the  infidel  objections  which  have  been  brought  against  the  moral  teachings  of 
the  Old  Testament,  and  removes  many  difficulties  which  have  sometimes  embarrassed 
believers.  I  can  cordially  commend  it  as  a  valuable  help  to  pastors,  Sunday-school  teachen 
and  the  public  in  general." 


JElo  >vlio  is  I?.icli  ill  Brain  a/iicl 


6 


Kev.  JO^^EPH  MOUKTAIX,  M«rri8,  ni.:- 

"  From  a  pastor's  stand-point  it  seems  to  me  to  be  a  very  valuable  book  to  put  into  the 
hand  of  pastors,  Sunday-scliool  teachers  and  our  members." 

Rev.  J.  M.  COOX,  writer  of  the  Sunday-school  lessons  in  The  Standard,  Whitewater, 

Wis.:— 

"Into  tiiis  contested  field  the  author  of  this  work  has  ridden,  balancing  a  well  poised 

lance,  with  which,  aprain  and  again,  he  has  transfixed  the  opponents  of  Christianity  

These  answers  are  brief  and  yet  with  sufficient  fullness  and  point.  The  work  is  of  special 
value  to  tliose  who,  by  position  or  surroundings,  are  compelled  to  meet  these  carping  and 
cynical  critics  of  the  divine  work." 

Rev.  G.  W.  AlVDERSOIV,  ».  0„  book  editor  of  the  American  Baptist  Publication 

Society,  Philadelphia 

"  I  am  fflad  that  some  one  has  been  led  to  write  a  book  on  the  subject.  I  can  rejoice  in 
the  perfection  of  the  work  and  try  to  aid  in  securing  it.'' 

CRITIC Ali  BOOK  COMMITTEE  OF  AMERICAN  BAPTIST  PUB- 
lilCATIOX  SOCIETV:- 

"In  very  many  respects  it  would  make  a  valuable  publication." 
Rev.  A.  A.  KEXDRICK,  D.  D.,  President  of  Shurtleff  College,  Illinois:— 

"  You  evidently  have  studied  the  subject." 
THE  AMERICAIV  BAPTIST  FliAG,  St.  Louis  :- 

"  It  is  well  worth  the  money,  and  Bible  students  should  possess  the  work." 

THE  STANDARD.  Chicago :- 

"  We  regard  this  as  a  very  hopeful  work  The  large  research  and  the  assidu- 
ous study  indicated  commend  the  book  to  the  unprejudiced  reader.  It  makes,  however,  no 
partial  examination  of  its  subject,  treating  it,  as  the  author  does,  on  broad,  general  grounds 
and  by  way  of  special  and  individual  vmdication  as  well." 

THE  NATIOXAIi  BAPTIST,  Philadelphia  :- 

"This  volume  evinces  great  care  and  painstaking  on  the  part  of  the  author.  An  impor- 
tant defence  of  Old  Testament  morality.  The  book  is  packed  with  information  as  well  as 
argument,  and  will  bring  light  and  relief  to  manj'  a  person  troubled  with  theological  difficul- 
ties suggested  by  the  Old  Testament." 

THE  JOrRXAIi  AND  MESSENGER,  Cincinnati:— 

"  The  author  has  exhibited  great  industry  in  the  collection  of  his  materials,  has  brought 
together  a  mass  of  testimony  from  many  sources,  and  has  also  exhibited  ingenuity  and  skill 
in  the  arrangement  of  his  matter,  as  well  as  frankness  and  honesty  in  giving  the  authors  of 
his  quotations  We  commend  it." 

THE  WATCHMAN,  Boston  :- 

"  It  fairly  exhibits  the  objections  offered  and  jiresents  the  considerations  need/ul  to  their 
vindication  at  the  bar  of  candid  judgment  and  an  enlightened  conscience.  The  book  shows 
extensive  reading,  careful  and  discriminatin.g  thought  and  force  of  argument." 

THE  CANADIAN  BAPTIST,  Toronto  :- 

"  The  author's  point  of  view  is  thoroughly  orthodox  and  he  has  Collected  much  valuable 
material  from  a  variety  of  sources  in  defense  of  the  purity  of  the  Old  Testament.  We  know  of 
no  book  in  which  so  many  appropriate  citations  can  be  found  on  the  subjects  here  treated." 

THE  TEXAS  B.\PTIST,  Dallas,  Te.xas :- 

"  Bro  Jarrel  wields  a  pen  like  a  Scotch  McGregor  wieMs  a  claymore,  and  to  those  who 
know  him  it  is  not  too  much  to  say  that  in  force  of  intellect  and  breadth  of  'earning  lie  has 
not  a  sujierior  in  the  State.    His  w'ork  on  the  ethu  s  of  the  Old  Testament  attests  the  correct- 
ness and  impartiality  of  this  remark." 
THE  BAPTIST  TEACHER,  Philadelphia:— 

"The  suliject  is  one  of  profound  interest.  With  the  difficult  questions  inv(1ved  our 
author  deals  with  marked  ability,  evincing  a  wide  range  of  reading  and  great  clearness  and 
force  of  argument  in  vindicating  the  ways  of  God  to  man." 

THE  BAPTIST  QUARTERl,Y  REVIEW,  Cincinnati:— 
"  Full  of  fresh  vigorous  thought." 


Heai't  is  tlie  ouIt^  tinily  rich  ma-ii. 


METHODIST  TESTIMONY. 

BISHOP  THOS.  BOWatAX,  D.  I>„  l,l..l>„  St.  Louis,  many  rears  President 
Asbury  Um\  ersity  :— 

"  I  have  now  examine  !  your  work  quite  carefully,  and  am  much  pleased  nith  it.  It  is 
full  of  jood  thou-hts  on  an  intereitiUj,-  iiid  important  subject  I  shall  take  pleasure  iu  cvm- 
mending  It  to  the  attention  of  Biblical  students  and  readers." 

BISHOP  A.  W.  WILSOX,  ».        Baltimore  :- 

"  Tou  have  in  a  very  satisfactory  way  fulfilled  your  intention.  It  brings  within  brief 
compass  such  a  mass  of  facts  and  'arguments  ordinarily  to  be  had  only  upon  extensive 
research  and  snprests  and  p<iints  the  way  to  so  many  lines  of  inquiry  that  it  can  hardly  fail 
to  stimulate  as  w"ell  as  instruct.  It  ought  to  set  very  many— especially  of  our  preadiers— 
upon  exploring  this  broad  field  of  Biblical  investigation.  I  expect  to  use  the  material  of  the 
book,  which  is  alKiut  the  best  proof  I  can  gi-.  e  of  my  estimate  of  its  value." 
BISHOP  J.  W.  WIIiKY,  D.  I>„  Cincinnati  :— 

"I  have  read  must  i.f  it  with  great  interest  and  approbation,  and,  taken  as  a  whole,  I 
jxxiige  it  to  be  a  very  valuable  contribution  to  the  department  o{  which  it  treats,  and  a  timely 
antidote  to  the  many  mischievous  notions  that  pre\  ail  in  the  present  day.  Tou  have,  evi- 
dently, fiven  a  great  amount  of  study  to  the  subjects  that  have  come  before  you,  and  hare 
done  a  good  work.  I  sincerely  hope  the  book  may  have  a  wide  circulation,  which  it  unques- 
tionablr  merits." 

BISHOP  JOHX  P.  HURST.  ».  lowa:- 

"  Am  very  much  pleased  with  its  design  and  scope.  ....  Permit  me  to  express  the 
hope  that  yoii  may  continue  to  use  your  pen  in  the  cause  of  truth." 

BISHOP  G.  F.  PIERCE,  ».  Georgia:— 

"I  am  glad  to  say  y»u  have  made  a  %-aluable  contribution  to  the  world  of  Christian 
thought." 

BISHOP  lilXrS  PARKER,  ».  I)„  Xew  Orleans,  formerly  editor  New  Orleans 
Christian  AdC'KaU 

"  I  have  .  .  .  been  most  favorably  impressed  with  the  treatment  of  the  subject,  and 
can  commend  the  book  as  timely,  instructrie,  and  especially  rich  in  authorities  and  in  the 
literature  of  the  topics  discussed.  It  is  especially  adapted  to  meet  the  present  aspects  of 
skepticism  and  immorality,  and  to  strength  the  faith  and  convictions  of  Christian  people." 

Rev.  JAKES  STROXG.  S.,T.  Professor  Old  Testament  Exegesis  in  Drew  Tbeo. 
lot,ncal  Seminary,  .Vew  Jersey : — 
"Tour  book  .  .  .  shows  considerable  research  and  is  calculated  to  do  good,  especially 
to  those  who  have  not  access  to  more  extensive  treitises.  and  even  to  such  it  may  be  useful 
in  bringing  together  points  not  elsewhere  collected.  The  plan  on  the  whole  is  good,  and  its 
directness  and  bre\  ity  will  commend  it  to  the  general  reader  ....  I  doubt  not  your 
little  volume  will  find  its  welcome  place  in  the  book  list." 

BeT.  liXTTHER  T.  TOWXSEXD.  ».  ».,  Professor  in  Boston  University  School 
Theology  and  Dean  Chataqua  School  Theology : — 
"  I  have  given  years  of  study  to  various  phases  of  Bible  faith,  but  I  confess  I  am  sur- 
prised that  you  have  been  able  to  find  so  much  excellent  material  in  support  of  its  ethics. 
Your  argument  is  a  strong  and  con\  incing  one." 

THE  QUARTERIiV  REVIEW,  of  the  Methodist  EpUcopal  Church  South  :— 

"  It  meets  a  want  of  the  times.  It  is  not  a  superficial  discussion,  but  an  elaborate  defence 
of  the  moral  code  of  Moses  and  the  prophets.    Learning  and  abilitr  are  displayed  in  mectiii,' 

the  strong  objections  arrayed  against  the  Bible  on  the  score  of  its  defective  morality  

Mr.  Jarrel  enters  largely  into  a  vindication  of  the  ethics  of  the  ancient  Scriptures  against  the 
accusations  and  aspersions  of  infidel  writers,  meeting  fairl\-  and  candidly  every  issue 
presented.  As  this  is  a  field  but  little  traversed,  this  book  will  supply  well-arranged  arju- 
ments  for  use  by  preachers  ;  besides,  it  can  be  profitably  read  by  many  of  the  laity  o.  the 
church,  who  may  be  perplexed  about  matters  discussed"  in  these  pages,  and  also  'in  non- 
Christian  literature.  Mr.  Jarrel  compares  the  morality  taught  in  the  Old  Testament  with 
heathen  standards.  He  discourses  of  sacred  books  among  different  nations,  in  order  to  shi-w 
the  superiority  of  the  Old  Testament  Scriptures.  In  every  view  the  book  is  meritorious  and 
deserves  a  wid'e  ciicolation    We  are  much  gratified  to  find'such  literary  ability  in  our  section. " 


REV.  B.  F.  CRARY,  D.  I>.,  Editor  California  Christian  Advocate,  San  Francisco  :— 

"  I  tliink  very  fav«rably  of  your  book.    It  is  well  calculated  to  da  good." 
SrXDAY  SCIIOOLr  JOURXAIi,  Dr.  J.  H.  Vincent,  Editor,  New  York  :- 

"The  auttior  succeeds  in  wliat  he  attempts  At  the  same  time  the  work  can 

give  but  a  clearer  and  more  appreciative  view  of  the  New  Testament." 

WESTERN  CHRISTIAIV  ADVOCATE,  Cincinnati  :- 

"The  book  indicates  large  research  and  careful  study,  and  treats  the  subject  on  broad, 
impartial  g^-ounds,  while  it  also  makes  careful  vindication  of  the  subject  ajainst  particular 
forms  of  error.    It  is  a  timely  and  helpful  book  and  worthy  of  extended  circulation." 

CHR-ISTIAKI  ADVOCATE,  Nashville  :- 

"It  is  refreshing  to  read  an  author  who  exhibits  such  strong  faith  and  who  gives  such 
good  reasons  for  trhe  faith  that  is  in  him.  Mr.  Jarrel  has  learning,  logic,  and  a  pointed  way 
of  putting  the  answers  to  infidel  objectors  to  the  ethics  of  the  Old  Testament  The  book  is 
timely." 

CEXTRAIj  christian  ADVOCATE,  St.  Louis:- 

"  He  covers  the  entire  field  mapped  out  in  a  brief,  yet  comprehensible  and  forcible  ex- 
position, which  commands  attention.  .  ,  .  It  is  a  great  improvement  on  gome  recent 
works." 

ST.  I.OIJIS  CHRISTIAm  ADVOCATE  :- 

"  It  indicates  patient  and  extensive  research  with  careful  study,  and  treats  the  subject  on 
broad,  comprehensive  and  impartial  grounds.  We  are  inclined  to  think  It  will  meet  a  long 
felt  want  and  will  be  very  popular.  Aildress  the  author  and  procure  a  work  which  may  be  a 
source  of  much  satisfaction  and  no  little  profit  to  every  attentive  reader." 

Calling  special  attention  to  the  book,  in  another  issue,  the  same  paper  says :  "  A  work 
that  does  much  credit  to  the  author's  head  and  heart;  and  a  work  which  his  brethren  and  all 
others  would  do  well  to  read  and  circulate.  ...  It  cost  a  vast  deal  of  labor  and  diligent 
research  and  he  richly  deserves  the  commendation  and  support  of  the  public." 

THE  NORTHERN  CHRISTIAN  ADVOCATE,  Syracuse,  New  York  :- 

"The  discussion  is  so  conducted  as  to  form  an  able  defense  of  the  standard  of  right 
presented  in  the  teachings  of  the  Old  Testament  Scriptures.  The  book  shows  a  very  extensive 
reading  and  presents  a  very  useful  collation  of  the  literature  of  the  subject.  The  comparisons 
made  between  the  essence  of  the  Bible  and  that  of  the  several  books  of  heathen  religions,  and 
with-  the  moral  teachings  of  eminent  infidel  writers,  is  a  very  valuable  feature  of  the  work. 
We  commend  the  book  as  instructive  to  all,  and  as  especially  useful  to  ministers  and  teachers 
and  students." 


PRESBYTERIAN  TESTIMONY. 

Rev.  HO  WAR  l>  CROSBY,  D.  D.,  JjJj.n.,  New  York,  Ex-Chancellor  University 
of  New  York,  a  Bible  translator,  etc.  :— 
"  Your  Old  Testament  Ethics  is  a  very  thorough  defense  of  Qod's  truth,  which  has  been 
maligned  by  ignorance  and  carnal  hatred." 

THE  INTERIOR,  Chicago :- 

"  He  appears  to  have  succeeded  in  doing  his  work  well  and  to  have  gi\  en  us  a  timely  and 
useful  volume." 

HEbALD  AND  PRESBYTER,  Cincinnati :- 

"The  present  work  ....  we  think,  will  be  found  in  every  way  reliable,  sound  and 
safe,  and  will  fdl  the  place  in  this  controversy  indicated  by  the  late  Dr.  H.  B.  Smith,  of 
Union  Theological  Seminary,  when  he  predicted  that  the  fiL-'ht  will  be  between  a  stiff,  thor- 
oughgoing orth.xloxv  and  a  stiff,  thoroughgoing  infidelity.  We  regard  this  as  a  book  for  th« 
times,  and  eminently  worthy  of  public  patronage." 
THE  CHRISTIAN  INSTRUCTOR,  Philadelphia :- 

"The  book  not  only  explains  these  difficulties,  but  sn  vindicates  the  laws  relating  to  the 
tilings  objected  to  that  they  are  made  proof  of  the  divine  origin  of  the  Bible.  .  .  .  Tlie 
Old  Testament  is  proved  by  the  work  as  pure  as  the  New." 


IS  SECXJiiE  ^G^AIiNST  any  LOfeiS. 

9 


THE  PRESBYTERIAN.  Philadelphia  :- 

"Tlie  book  shows  extended  and  careful  research,  and  establishes  its  positions  with  rigor 
and  force  The  volume  can  be  entirely  commended,  and  it  ought  to  be  read." 

THE  CAXADA  PBESBYTERIAX,  Toronto  :- 

"This  is  a  very  valuable  contribution  to  apologetic  literature.    The  author  has  devoted 

much  time  and  patient  research  to  the  study  of  the  important  subject  He  ia 

intimately  conversant  with  the  latest  pliases  of  scientific,  ethical  and  theological  discussion, 

BO  that  there  is  much  freshness  in  the  mode  of  exposition  as  in  the  subject  itself  

Thifl  vindication  of  Old  Testament  Etliics  deser\  es  a  wide  circulation." 


CONGREGATIONAL  TESTIMONY. 


Prof,  ClEOR«}E  P.  FISHER,  O.         L.1,.D.,  Yale  College  :— 

"  The  Rev.  W.  A.  Jarrel's  work  on  Old  Testament  Ethics  deserves  commendation  for  its 
ability  and  earnestness.  It  is  adapted  to  do  good.  I  trust  that  it  will  ha\  e  a  wide  circu- 
lation." 

RST.  aiABK  HOPKIXS,  I>.  D.,  £.Ii.  D.,  the  venerable  President  of  Williams 
College,  to  whom  President  Garfield  attributed  much  of  his  success:— 
"  An  earnest,  original  work,  of  much  research  and  well  worthy  of  the  attention  of  any 
one  who  ia  interested  in  that  subject." 

Rev.  JOHIV  W.  HAIjEY,  I>.  I>„  Lowell,  Mass  ,  author  of  "Alleged  Discrepancies  of 
the  Bible,"  and  of  the  "  Hereafter  of  Sin  "  :— 
"  E.xcellent  monograph  on  the  Ethics  of  the  Old  Testament.   .   .   Your  next  edition 
ought  to  be  called  for  ^  ery  soon." 

THE  BIBIiIOTH£CA  SACRA,  the  ablest  Theological  Quarterly  of  America:— 

"This  volume  shows  careful  and  thorough  study  and  juJii  ious  reading  Its 

style  ia  vigorous  and  impassioned.  It  presents  views  which  are  well  considered  and  weighty, 
resorting  now  and  then,  perhaps,  to  a  strained  interpretation  of  a  passage  to  a\  oid  a  dilficulty. 
It  would  be  difiScult  to  find  in  so  compact  a  form  such  a  body  of  sensible  and  wholesome  fact 
and  argument  pertaining  to  the  ethical  character  of  the  Old  Testament  Scriptures." 

THE  I!VI>EPEXI>EXT,  New  York  :- 

"  Old  Testament  Ethics  is  an  out-and-out  defense  of  Biblical  institutions  by  a  man  who 
has  the  full  courage  of  his  opinions  and  jilenty  of  ability  to  back  them  up  with  reasons.  He 
begins  at  the  beginning  and  co\  ers  the  whole  ground.  He  is  not  prolix  and  anything  in  the 
world  but  dull.  He  is  a  true  man,  devout  and  tender,  but  with  strong  convictions  of  the 
kind  which  make  men  martyrs.  We  do  not  order  our  battle  array  exactl\-  as  he  does,  and 
we  do  not  ha\  e  the  highest  confidence  in  some  of  his  artillery ;  but  we  belie\'e  in  the  fight  ha 
has  made  and  bid  him  (iodspeed." 

THE  CON«<RE<,iATIO\  Al.lST,  Boston  :- 

"  Contains  a  large  amount  of  information  not  before  brought  together  in  a  single  volume." 

THE  CHRISTIAX  VKIOST,  New  York  :- 

"The  spirit  of  the  work  is  commendably  fearless  and  candid.  No  ethical  difficulties  in 
the  Old  Testament  are  dodged:  no  points  of  danger  are  timi.lly  dealt  with;  no  concessions  are 
made  to  the  noisy  cl.iims  infidelity  is  now  confidently  urging.  It  is  a  good  reply  to  the 
rhet  ■riial  lejturer  just  now  prominent.  A  wide  and  well  chosen  range  of  quotations  from 
authors  evangelical  and  non-evangelical  is  a  valuable  feature.  The  treatment  is  well  organ- 
ized, with  analytic  judgment  of  the  whole  subject,  and  each  topic  is  presented  under  a  man- 
ageahle  array  of  propositions  developing  the  whole  argument  with  commendable  brevity. 
Thus  the  book  ....  will  be  found  a  <  ery  usable  as  well  as  timely  compcnd.  We  should 
be  glad  to  see  a  third  edition  necessary." 


If  the  Testimony  of  Conscientious  Scholars  is  Reliable, 

10 


CUMBERLAND  PRESBYTERIAN 
TESTIMONY. 

THE  CIJI»IBERI.A1VI>  PRESBYTEIMAST  qVARTERLY  REVIEW, 

Edited  by  the  Faculty  of  Cumberland  University : — 
"  It  indicates  on  the  part  of  the  author  a  large  amount  of  study  and  research,  and  is 
made  up  largely  of  quotations  from  heathen  and  infidel  authors  A  valuable  con- 
tribution to  the  theology  of  the  Old  Testament.  The  author  has  fought  a  good  fight,  and  we 
hope  this  book  will  fall  into  the  hands  of,  at  least,  gome  with  respect  to  wliom  the  ethic*  of 
the  Old  Testament  need  to  be  vindicated." 

THE  TEXAS  OBSERVER,  Dallas,  Texas  ;— 

"  We  consider  it  a  good  accession  to  Biblical  literatura." 

UNITED  BRETHREN. 

REIilGIOrS  TEliESCOPE,  Dayton,©.:— 

'  The  author  shows  that  he  has  a  vigorous  intellect  which  he  has  used  to  the  best  advan- 
tage. It  is  a  matter  of  surprise  how  the  autlior  collected  so  much  upon  this  subject,  and  how 
he  succeeded  in  compressing  it  into  so  small  a  space.  The  questions  of  polygamy,  etc.,  as 
often  charged  as  being  supported  by  the  Old  Testament,  and  many  other  like  questions, 
receive  treatment,  shuwing  vast  scholarship.    Its  careful  reading  will  be  a  pleasure  to  any, 

will  make  the  Bible  more  easily  understood  We  unhesitatingly  commend  thia 

work  as  worth  buying  and  reading." 

LUTHERAN  TESTIMONY. 

Rev.  J.  A.  DORNER,  ».        Professor  of  Theology  in  Berlin  University,  Germany, 
author  of  the  "Person  of  Christ,"  etc.,  one  of  the  ablest  scholars  of  the  world  : — 
"Das  buch  sheintmir  gate  apologetische  dienste  zu  thun,"  which  translated:  The  book 
seems  tu  me  carefully  and  precisely  made  and  well  adapted  to  do  good  apologetic  service. 

THE  I.UTHERAK  OBSERVER,  Philadelphia,  The  most  widely  circulated  Lu- 
theran paper  in  America:— 
"  In  this  volume  the  author  arraigns  rationalistic  and  skeptical  writers  who  have  assailed 
the  Old  Testament  and  refutes  their  accusations.  He  also  carries  the  war  into  Africa  and 
exposes  the  shameful  sentiments  and  shocking  immoralities  and  crimes  of  infidels  in  the 
Frencli  Revolution  as  shown  from  their  own  writings." 

"CAMPBELLITE,"  "CHRISTIAN," 
"DISCIPLES,"  "REFORMERS." 

PRESIOEKT  CI<ARK  BRADEN,  Late  President  of  Abington  College,  formerly 
President  Southern  Illinois  College,  author  of  "  Problem  of  Problems,"  etc.,  etc.:— 

"I  have  had  to  meet  the  objections  you  consider  in  your  book,  in  such  discussions  and 
in  my  lectures  and  in  replies  to  queries  in  the  public  press.  The  result  of  my  examination  is 
this :  Your  statement  of  the  basal  ideas  of  Biblical  ethics  is  as  good  as  any  I  "ha\  e  seen,  as  for 
the  jmrposc  of  your  book,  the  best.  The  same  can  be  said  of  your  statement  of  the  ethias  of 
Pagaiiisiii,  Pagan  pliilosophy  and  Infidelity,  as  found  in  the  ac  ts  and  otherwise  of  their  leading 
men.  Your  statement  of  the  stock  objections  of  Infidelity— the  wars,  customs  of  war, 
recoiclc  l  in  tl  e  Bible,  chattel  slavery,  slavery  and  degradation  of  woman — f)olygamy,  etc.,  is 
franl;  and  manly.  Y'ou  do  not  belittle  the  difficulty.  Your  reply  is  the  most  satisfactory  I 
ha\  e  ever  seen.  Your  book  should  have  a  wide  circulation— as  wide  as  Christianity  and 
Infi  lelity.    It  will  do  good.   It  is  timely — it  is  needed — and  it  does  its  worli  thoroughly. 

EI>I».        F.  SMITH,  Savoy,  Texas  :- 
"  it  is  the  book  of  the  age." 


You  Certainly  Need  "Old  Testament  Ethics  Vindicated." 

11 


THE  CHRISTIAN  qUARTERl.ir  REVIEW  :- 

"  We  have  read  this  book  very  carefullj  Its  defense'  of  the  morality  »nd  eq- 
uity of  the  Old  Testament  Codeislmpre^ab'le.  The  criticism  of  Infidels  melts  away  before  thii 
presentation  of  facts  as  frost  before  the  morning  sun.  The  '  mistakes  of  Moses,'  tlie  crnelties 
and  immoralities  of  the  Bible,  when  brought  into  comparison  with  the  facts  here  presented, 
fadeaway  'as  the  baseless  fabric  of  a  vision."  ....  It  is  a  book  worth  having  in  your 
library." 

THE  CHRISTIAX  STAN  DARD,  Cincinnati  :- 

"The  writer  has  done  a  good  ser\ice  im  behalf  of  revealed  religion,  and  desewes  encour- 
agement in  bis  laudable  performance.  We  recommend  all  doubting  souls  especially  to  send 
for  it  " 

christian;  preacher,  DaUas,  Texas 

"  There  is  an  array  of  evidence  not  often  found  in  so  small  a  compass.  He  draws  from  every 
source— Scripture,  profane  history  and  skeptical  utterances.  The  author  o\  erlooks  no  part 
of  his  theme.  Such  vexing  questions  as  the  slaughter  of  the  Midianites,  the  extirpation  ol 
the  Canaanites,  Jewish  slavery  and  polygamy  are  solved  beyond  a  doubt  This  part  of  the 
work  itself  is  well  worth  the  price  of  the  book." 

EPISCOPAL  TESTIMONY. 

THE  EPISCOPAIi  RECORDER,  Philadelphia 

"  We  confess  to  have  been  very  much  surprised  by  this  book  and  to  have  been  as  much 
delighted  as  surprised.   It  is  the  work  of  no  tyro  in  literature,  but  evidences  wide  reading 

and  profound  thought  upon  the  part  of  its  author  As  will  be  seen  the  subject  is 

a  most  timely  one  and  it  is  treated  in  this  little  book  in  an  exhaustive,  systematic  and  most 
satisfactory  manner.  The  work  is  replete  with  information,  and  the  extracts  from  the  works 
of  skeptical  and  philosophical  WTiters  are  numerous.  The  fallacies  upon  which  their  antag- 
onism is  founded  are  exposed,  and  the  unwilling  testimony  they  frequently  furnish  to  the 
divine  rig'n  of  the  Old  Testament  books  make  Mr.  Jarrel's  work  a  most  valuable  contributioa 
to  controversal  literature.  It  is  a  work  of  argument  and  not  mere  ai>sertion.  There  i* 
pressing,  present  need  of  just  such  a  book  and  we  trust  it  may  have  a  wide  circulation." 

JEWISH  TESTIMONY. 

RARRI  H.  RERKOWITZ,  an  author,  Vicksburg,  Miss.,  on  ordering  a  copy:— 

"  I  became  aixjuainted  nnth  your  valuable  book  through  the  copy  you  sent  to  Dr.  Wise. 
I  found  it  full  of  excellent  materials." 

HERREW  L.EADER,  New  York:— 

"  We  cannot  help  commending  the  industry  exhibited  in  this  book." 

THE  A9IERICAX  ISRAELITE,  the  ablest,  most  widely  circulated  Jewish  paper 
in  .\merica,  edited  by  tho  leading  Rabbi,  Isaac  M.  Wise,  President  Hebrew  Union 
College,  etc.,  etc.,  Cincinnati  :— 
"  It  ts  well  written  and  well  printed.    The  author  treats  his  subject  with  marked  ability 
and  shows  a  vast  erudition  in  ethical  and  comparative  literature.    His  conclusions  are  irresist- 
ible.   He  proves  to  the  reader  the  superiority  of  Old  Testament  Ethics  to  all  moral  cities  of 

heathens,  philosophers  and  infidels  The  book  ought  to  be  in  every  Jew's  library, 

and  especially  of  those  who  seek  ethical  culture." 

SECULAR  PRESS. 

CISfCIKKATI  DAILY  GAZETTE :- 

"  The  author  is  well  up  in  the  literature  of  the  subject,  a^id  cites  freely  from  writ«r9  of 
every  variety  of  opinion  and  battles  \aliantly  for  the  Old  Testament,  as  in  every  way  superior 

to  the  sacred  books  of  the  heathen  and  t  i  the  theories  of  modern  unbelievers  Mr. 

Jarrcl  'an  hardly  be  denominated  an  apologist,  for  he  oarrip<:  the  war  into  the  encny's  camp 
and  hews  about  him  without  mercy.  It  is  decided!  v  relresiting  in  these  days  of  timid  com- 
promise to  find  one  who  is  so  firm  in  his  opinions  and  who  gives  so  much  gooil  reason  for  the 

fact  No  one  can  object  when  Ingersoll  and  his  imitators  are  flayed  alive  with 

their  own  weapons." 


A  pestion  reversed:  Can  I  affort  to  do  without  Old  Testaient  Ethics?  2 


12 


Many  other  testimonies  could  be  given,  from  such  aa  Rev.  A.  .J.  I^j 
Frost,  D.  D.,  Sacramento,  Cal.,  Rev.  Wm.  Kincaid,  San  Francisco,  Cal.,  T/ie 
Sunday-School  7'imes,  Philadelphia,  The  Presbyterian  Journal,  Philadelphia,  ^ 
The  Central  Baptist,  St.  Louis,  The  Tennessee  Baptist,  Memphis,  The  Herald  of  x/1 
Truth,  Oakland,  Cal.,  The  Signs  of  the  Times,  Oakland,  Cal.,  The  Christian  fc"j 
Statesman,  Philadelphia,  the  General  Association  of  Texas,  representing  60,000  pj 
Baptists, — which,  on  motion  of  B.  H.  Carroll,  D.  D.,  recommended  it,  by 
special  resolution,  at  Sulphur  Springs,  etc.,  etc.,  etc.  ShurtlefiF College,  Upper 
Alton,  Illinois,  bought  100  copies  of  the  book.  Dr.  R.  C.  Burleson,  Presi- 
dent Waco  University,  Texas,  wrote:  "Send  me  50  copies  and  will  sell 
them."  Rev.  J.  H.  Boyett,  a  leading  pastor  in  Texas,  wrote:  "Send  me 
one  dozen  copies  and  I  will  soon  sell  them."  Rev.  S.  A.  Taft,  D.  D.,  pastor 
Baptist  Church,  Santa  Rosa,  Cal.,  after  buying  and  reading  the  book,  recom- 
mended it  to  his  Sunday-school,  upon  which  it  was  adopted  into  its  library. 
On  examining  it.  Rev.  l)r.  Horton,  pastor  of  the  First  Presbyterian  Church, 
Oakland,  Cal.,  purchased  it.    Such  sample  facts  mean  something. 

Public  libraries,  of  all  kinds,  may  do  well  to  supply  themselves  with  the 
book. 


To  any  address  it  will  be  mailed,  on  receipt  of  tlie 
price,  $1.50. 


Address,    REV.  W.  A.  JARREL, 

DALLAS,  TEXAS.  §' 

m-Oli  Testament  Ethics  is  not  for  sale  in  book  stores  and  0 

book  houses.  ^ 

Do  you  not  owe  it  to  sinners,  to  Christ  and  to  his  Cause  to  meet  g 
the  influence  of  infidel  books  and  tracts,  by  circulating  a  book  that 

the  ablest  scholars  agree  is  a  preventive  and  an  antidote  against  | 
infidelity  ? 


On  application,  especial  terma  Trill  be  sent  to  those  who  bny  sev- 
eral copies,  or  who  desire  Aeencies  of  the  book. 


DATE  DUE 

DEMCO  38-297 

